As Heard from Rabbi Avigdor Miller ZT”L

“Remember the day of Shabbat to keep it holy.” (20:8)

This is an essential corollary of the previous commandments. The principle of Creation from Nothing is the fundamental understanding that Hashem is the Creator, meaning that He is the originator of all that exists. This is the teaching of the Shabbat: “I am Hashem” (from the word Hove’, meaning “existence”). But the Shabbat signifies also the election of Israel (see 31:13); thus it commemorates also “your G-d that took you out of Egypt.” Thus the fourth commandment is essentially for the first three.

The Shabbat is explained as a memorial of the Creation in six days (20:11); but Shabbat signifies “a stop” (cessation), and as a memorial of Creation it would be more suitable to be named Maass (doing) or Briah (Creation). We learn therefrom the extremely important principle taught by the Shabbat: although everything was made by the Creator, yet after the first six days He no longer demonstrated openly His work.

Now He caused everything to appear as if it functioned of itself without the Creator’s help. This is intended by the expression: “Which G-d created to do” (Beresheet 2:3), meaning “to do of itself.” (Ibn Ezra) Thus Shabbat means the cessation of the Creator’s open deeds” and the beginning of what seems the self-management of Nature.

By this deception, Mankind is tested, whether or not they would recognize the truth that even now nothing functions of itself, and that even now Hashem himself illuminates the world and causes all of its phenomena to exist and to function. The sun does not give its own light, for even before the creation of the sun there was light. Just as the original light existed without the sun, so even now it is Hashem alone that gives light.

It is this test that makes Life worthwhile, for if Hashem had not made a cessation (Shabbat) to His open demonstration of His Presence, men would deserve no reward for recognizing Him.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

Shabbat Shira

“And the waters were for them a wall on their right and on their left.” (14:22)

“A wall” means that the waters protected them from the arrows of the enemy. The sons of Israel had feared the waters no less than they had feared the enemy, but now they saw that Hashem had caused the waters to become their protector. This is an important part of Hashem’s plan, whereby He demonstrates that he alone controls men’s fate, by causing the salvation to come from what seemed to be the peril itself.

The daughter of the oppressor Paro was the one that rescued Moshe who defeated the oppressor. The feared vice-regent of Egypt who cast terror upon the sons of Jacob turned out to be none other than Yosef who was the savior of his family afterward. Egypt, the land of Israel’s degradation and servitude, became the place where the nation increased at a rate never afterward equalled. Joseph was put into great peril, in the jail “where the king’s prisoners are bound” (Bereshit 39:20), in order to interpret the dreams of the king’s prisoners and thereby he became the vice-regent.

The Sea that had appeared as an obstacle and a threat to Israel at Yam Suf, became the savior that engulfed the enemy. The Sea which had threatened Israel with a worse fate that Paro’s wrath, had rescued them from their enemy; and now it washed up on the shore a hugh wealth of booty. Hashem had thereby instilled in us the great awareness and serenity which is Bitachon in Hashem. By demonstrating that Hashem is in control and that He can turn our foe, the Sea, into our friend who destroys our enemy, the Egyptians.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And it shall be to you a sign upon your arm and a remembrance between your eyes, in order that Hashem’s Torah be in your mouth, for with a strong arm Hashem brought you out from Egypt.” (13:9)

The deliverance from Egypt was done in order to give Israel the Torah, and it is the cause which obligates Israel to accept the Torah. This obligation is frequently mentioned together with the Mitzvot. But the acceptance of the Torah is expressed her by learning and repeating: “that Hashem’s Torah be in your mouth.” This is indeed necessary and important in order to fulfill the Torah laws.

We must understand that the learning and the repeating of the Torah is an end in itself, and from elsewhere in the Torah we can see that it is the most important of all the Torah functions. “And these words that I command you today shall be upon your heart. And you shall teach them diligently to your sons and you shall speak in them when you sit in your house and when you walk on the road and when you lie down and when you arise.” (Debarim 6:6-7 Parshat Shema).

Indeed it is written “In your mouth and in your heart to do it” (ibid. 30:14). But the doing is a condition: the learning must be with the resolve to do. But the learning in itself is the major function, and therefore the Tefilin on the arm and between the eyes are indeed to remind us that Hashem’s Torah should be in our mouths, and here no doing is mentioned.

Thus the redemption from Egypt is intended primarily for the purpose that Israel devote itself to Torah-study. This is clearly indicated: “Because of this that Hashem did for me when I went forth from Egypt. And it shall be to you as a sign upon your arm and as a reminder between your eyes in order that the Torah of Hashem be in your mouth.” The Exodus from Egypt was in order that the Torah should be in the mouths of Israel.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“For if you do not send away my people behold I am sending upon you and your servants and your people and in your houses the mixture (Arov)” (8:17)

The Plague called Arov needs especial explanation. The word denotes “mixture,” but it bespeaks no calamity and therefore seems to lack clarity. But we lean from this name (Arov) that mixture is in itself a misfortune for the world, for Hashem ordained orderliness for the benefit of men. The various species, by the plan of the Creator, keep apart from each other and refuse to mate out of their kind. It is Hashem’s plan that many feed on other species, thus protecting the world from imbalance and overabundance of any single kind. This profoundly cunning system is essential to the world’s welfare, and mixing of species is highly undesirable and sometimes extremely harmful. The queer name of this Plague: “Arov” (mixture) is a hint of the disastrous effects of mixing.

Likewise, the mixing of Israel with other nations is greatly undesirable. “Behold a nation that dwells alone!” (Bamidbar 23:9) It is Hashem’s plan that Israel remain aloof from all alien influence. But here in Egypt, where the nation of Israel was born, they were being kept in forced contact with the Egyptians who refused to allow Israel to leave. This was a frustration of Hashem’s plan, even more disastrous than the mixing of the animal species. The Arov came to demonstrate this principle.

Quoted from “A Nation is Born” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And their outcry went up to G-d from the work.” (2:21)

The purpose for which Hashem had caused Egypt to burden Israel with such intolerable labor was to bring about this outcry. The outcry to Hashem is the great achievement of Mankind. Whether crying out in great happiness and gratitude to Hashem or crying out from distress. The purpose of Life is to gain Awareness of G-d and the outcry to Him is one of the most effective means of achieving this Awareness.

It was not a momentary outcry and not merely an outcry to nowhere, but it was a sustained outcry that continued and increased. And it was directed to G-d, the G-d of their fathers. This achievement of perfection of mind was so immensely important that it is here characterized as going up to G-d.

To understand how weighty this achievement was we must look further in the Torah where Hashem gives two reasons for His decision to take action to redeem Israel.

1) “I shall uphold my covenant with them” (i.e., with Abraham, Yitzchak and Jacob)

2) “and also I heard the outcry of the sons of Israel…and I remembered My covenant.” (6:4-5)

This great and sustained outcry was the justification for the fulfillment of the Covenant with the Fathers. The merit of this great and constant outcry should therefore be taken as an especial achievement for which the children of Israel gained especial favor in the eyes of Hashem, Who “desires the prayers of the righteous. (Yevamot 64A) Why does Hashem desire these prayers? Because these prayers are the Perfection of Awareness of Hashem, for which we are created. And therefore, Hashem desires the Perfection which the righteous gain.

Quoted from “A Nation is Born” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And he (Yaacob Avinu) kissed them (Efraim and Menashe) and he embraced them.” (48:10)

The love of one’s children is expressed by the love of the children’s children. Especially when the children’s children are young, the parent experiences a repetition of the love that he had felt for his own children when they were younger. The love that Yaacob had always had toward Yosef, and the love for Yosef’s mother Rachel who had died prematurely, was expressed in the love for Yosef’s sons.

We see from the conduct of this family that they expressed their affection by kissing and embracing, just as did Esav and Yaacob (33:4) and as did Yosef and his brothers (45:14-15). Instead of being cold philosophers (”Stoics”) that are ashamed of emotions, our Fathers expressed their love by acts of demonstrative affection, and they thus served Hashem by encouraging the feelings of kindliness and love which cause Perfection of the soul.

We see that this family expressed their love of kin in a highly emotional manner and we learn therefrom that it is an excellence of the soul to love one’s kin with powerful emotion. By loving one’s kin, one comes to love one’s kin’s kin and eventually he attains the feeling that the entire house of Israel are his kin. The perfection of character toward one person tends to spread and is subsequently broadened to include others.

The Rav’s advice regarding raising children included that we should always talk to our children. By talking to them with a voice full of emotion and love we make a very strong impression which will eventually bear fruits. Tell them that Hashem loves, cares for and is protecting them. Tell them how much their mother and father love, care for and are proud of them. But always remember to caress your child’s very tender cheek while you are saying these loving and encouraging words to them. This is the Key we learn from our great Family.

Adapted from “The Beginning” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And he raised his voice in weeping.” (45:2)

Why did Yosef weep? His brothers did not weep. In the Midrash Raba it states: Just as Yosef wept, so also will we weep when we return to Hashem after the Galut. He wept not out of remorse/Teshuba but because of lost opportunity. All the years he lost by not being in his father’s house and learning from Yaacob Abinu.

When we lose an opportunity to learn Torah or perform Mitzvot, it can never be made up. Whereas, should a person commit a sin (which is terrible) there are prescribed remedies such as Teshuba and Yom Kippur or imposed ones such as affliction and Gehinom.

The worst type of sin is a ‘Chet’. The word ‘Chet’ means ‘to miss’. As it states: “Each one could sling a stone and not miss- “velo yachate” (Shoftim 20:16). The sin of not accomplishing in this lifetime is the most terrible since one cannot make up for Miztvot which they did not perform when they had the opportunity. The reward for doing a Mitzvah is forever while the punishment for most sins is limited and they will be removed.

Therefore, our great purpose in life is to thank Hashem for the opportunities He gives us by bestowing on us the gift of life each day. To take full advantage by picking up the many diamonds/Mitzvot which are available only at this time. Each one is our ticket to unlimited and eternal reward and pleasure which Hashem has guaranteed.

Yosef Hatzadeek, our great hero and model, had learned this fundamental principle from Yaacob while he was still in his home. For the past twenty-two years Yosef could not learn from his Great father. Therefore he ‘missed out’ eternally and hence he wept.

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And Joseph went out over the land of Egypt.” (41:45)

This was one of the greatest tests which he underwent in his career. Wearing the king’s ring (41:42), clothed in royal linens with a golden chain around his neck (ibid.), riding in the second royal chariot with runners before him (41:43), having full power over the land (41:44), having an Egyptian name and an Egyptian wife the daughter of a priest, he had every reason to disown his family which had so wronged him, and he could have without any effort become a full Egyptian in heart and soul.

Hashem is here planning a twofold achievement (as we have already seen, 41:44). Joseph was made the all powerful ruler over Egypt for the benefit of the future nation of Israel which would develop under his exceptional guidance (see 46:33), and therefore Hashem granted Joseph very great authority. But parallel to this purpose was another very important purpose: to develop the greatness of Joseph himself. Great individuals are also extremely important to Hashem, just as are multitudes of righteous people. Therefore Joseph was tested by opportunities to become arrogant; but he became even more perfect than ever, because he continued to Fear Hashem (42:18) always and bear humility in his heart.

Additional tests of perfection were afforded to him by means of his great power, because he utilized his authority to deal kindly with the people of the land. All that he did was for justice and mercy to all men. (13:17, 15:1, 17:1)

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And his master saw that Hashem was with him; and that all he did, Hashem caused to prosper in his hand.” (39:3)

This that Joseph prospered was not merely a gift from Hashem, but it was bestowed upon Joseph because he correctly utilized every circumstance. Instead of becoming depressed and embittered by the un-dreamed of catastrophe, that a darling son of a wealthy father was suddenly snatched from his home and sold as a slave among foreigners, Joseph reacted with exemplary uprightness of character.

He had been brought up to understand that Hashem controlled and devised all circumstances, and therefore instead of falling into the degraded ways of a slave-boy he sought to make the best of his life at every step. He lived even now as a son of Jacob, with all the high aspirations that Isaac and Abraham had transmitted. He was faultlessly loyal to his new master, and everything that he did was performed with diligence and energy, in accordance with his fathers ways (see 31:38) of loyal service to Laban. Because all that Joseph did was approved by Hashem, therefore “all that he did, Hashem caused to prosper in his hand.”

But the verse does not state merely that Hashem caused everything to prosper in Joseph’s hand, but it states that “his master saw that Hashem was with him; and (his master saw) that all that he did, Hashem caused to prosper.” Joseph’s success in everything was so phenomenal that even the Egyptian master recognized the hand of G-d. Joseph himself surely understood that his success was solely from G-d, despite Joseph’s exceptional talents and his loyal devotion and diligence.

Pharaoh, too, said subsequently: “Could we find anyone such as this, that the spirit of G-d is in him?” (41:38) Joseph was very likeable and very capable. Yet his success in everything was so phenomenal that despite Joseph’s talents it was clear that Hashem was prospering his efforts. This is a model provided by Hashem: He prospers the efforts of a conscientious man that fears G-d (as in 39:9, 42:18), even though G-d’s hand is not always so openly demonstrated.

Quoted from “The Beginning” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And Dinah the daughter of Leah…went forth to look at (literally: into) the daughters of the land.” (34:1)

The history of the Fathers is unique in the especial protection which Hashem gave them: “They went about from nation to nation…He (Hashem) allowed no man to wrong them.” (Tehillim 105:13-14, morning Hodu) And He guarded them even from minor injustice: “Touch not my anointed ones.” (ibid. 105:15) The sole exception was the misfortune of Dinah, which although was fully avenged soon after, yet remains a sad episode in the otherwise happy history of the greatest of families.

This misfortune is here explained by the preface: “Dinah…went forth to look at the daughters of the land.” Any mingling with the nations brings sorrow to Israel. This true incident is intended by the Torah as a lesson. Hashem here did allow Dinah to be wronged in order to teach all future generations that even “to look” at the ways of the nations is harmful. By seeing there ways, a seed takes root: “And you saw their abominations and their filthy things…lest there is in you a root which will bear fruit of gall and wormwood.” (Debarim 29:16-17) The mere viewing (”to look”; “you saw”) could bring the bitter gall and wormwood of misfortune.

Quoted from “The Beginning” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom