As Heard From Rabbi Avigdor Miller ZT”L

“And the midwife said to her, fear not.” (35:17)

Rachel was dying, yet the midwife said to her “Fear not, for this is also a son to you.” These words mean nothing except to one who knows of the Afterlife. For those who walk in darkness and think that they die like animals, all consolation is empty rhetoric. Like all the rest of Mankind, this family knew clearly the fact of life after death.

It is this Awareness that “the soul returns to G-d” (Kohelet 12:7) that makes virtue possible, that engenders fear of G-d, that answers all the questions and solves all the riddles and that makes life worth living.

Although the Scriptures avoid much mention of the Afterlife (see 15:15, 25:8, 25:17, 35:29, 49:33, and Bamidbar 23:10), yet all the words of the persons of the Scriptures and all of their deeds testify to this Principle of Principles, ‘Olam Haba.’ The Israelites equated the Afterlife with the Presence of G-d (Kohelet 12:7) and were therefore afraid to utter the name of the Afterlife.

Rachel was dying but she was told not to fear, for she would in the Afterlife enjoy the happiness of a second son.

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

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“This time I shall praise Hashem, therefore she called his name Yehudah.” (29:35)

When our Mother Leah said: “This time, I shall praise G-d,” she did not merely mean the praise for giving her another son. This son, Yehudah, was to become the entire Jewish nation. Since the end of the First Sanctuary our people have been called Yehudim because their majority was the seed of Judah. The name Yehudah was a prophecy.

What did Hashem see in this man, or his family, that he deserved to become the Jewish nation?

The word ‘Yehudah’ means “He shall praise.” The name of Hashem is included in ‘Yehudah.’ Yehuda shall praise G-d. The great function of the Jewish nation is to give thanks to Hashem constantly. “It is good to give thanks to the L-rd, to sing to Your name, O Most High.” (Tehillim 92:2) This is a career for life and there is none better.

‘Hakarat hatob’, recognizing & acknowledging the bountiful blessings we possess and constantly receive, is the way of expressing our gratitude. By examining all of the good things we’ve been given as well as the wondrous world around us, this contemplation will bring us to a feeling of joy.

With this extreme Joy & Love we will elevate ourselves to a higher level of our function as Yehudim (the ones who thank G-d), by thanking Hashem for all the gifts He bestows on us ‘BeSimcha.”

From “The Beginning” and “Sing You Righteous” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And after that his brother came forth and his hand was grasping at Esav’s heel.” (25:26)

The name Yaacob is here explained by the word Ekev (heel). The obvious prophecy is that Jacob will sieze Esav (Edom) and overcome him. This came true 700 years afterwards: “All of Edom became servants to David” (Samuel II 8:14). This prophecy has a much wider aspect. In the end (Ekev), the seed of Jacob shall gain the final superiority over all opponents, physical or ideological.

But this prophecy foretells that Esav, representing the nations of the world, shall always continue to be first in numbers and power and prestige down to the end, when Jacob shall emerge and be recognized as the chosen of Hashem. This is symbolized by the Torah-system that the day begins with the night. In the darkness of the night the world begins. The truth is obscured by the darkness of falsehood and Jacob continues to come behind Esav.

But when the morning finally arrives and the light of the truth illuminates the world, Jacob will take precedence finally and forever. The same parallel holds good for this life, which is darkness, and the Afterlife which is the morning.

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

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

Eliezer the servant of Abraham occupies a great space in the Torah and his words are quoted at great length, more than the words of many great personalities that are mentioned before or after. The reason for this distinction is because Eliezer gained enormous excellence by his loyalty to his holy master Abraham.

Eliezer had his own daughter that he desired to give to Yitzchak in marriage. Yet when his great master commanded him to go to Padan Aram to seek a wife for Yitzchak, Eliezer repressed his own wishes and he loyally set out to do his teacher’s bidding.

During the journey, Eliezer could have found numerous excuses to turn back and to fail his mission. Yet he persisted with the utmost resolve and he finally succeeded. He thereby gained the distinction of being named “the blessed of Hashem” (Beresheet 24:31) and Hashem inscribed his words and deeds in the eternal record.

This is the very great importance of the loyalty to our Torah-teachers. And for this we become “Blessed of Hashem.”

Quoted from a Bar Mitzvah speech written by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And he (Abraham) lifted up his eyes and he looked, and behold three men were standing by him.” (18:2)

Since every word and each letter in our Torah contains Divine wisdom which is , we seem to find a redundant phrase at the beginning of this pasuk. It states that Abraham, who was waiting anxiously for wayfarers, first ‘lifted his eyes’ and then ‘he looked.’ The text could have just stated that ‘he looked’ or ‘he lifted his eyes’ which would tell us that Abraham ’saw.’ The Question is why did the Torah use this double language and what can we learn from it?

“More than anything one guards, guard your mind; for from it comes all the results of life.” (Mishle 4:23) The Good Mind (Leb Tob) is the most prized possession and therefore deserves to be guarded more carefully than all treasures. The kind of mind which one gains by his efforts and environment determines all his relationships with the phenomena of life and all his success in this world and in the Afterlife. The way one looks at the world is the kind of world which he shall have.

Abraham Abinu understood very well how crucial it is for us to guard our minds, since whatever information we allow to enter inside becomes part of who we are. And this information will stay with us forever. (Kuzari 3:5)

Abraham developed a system whereby he would screen whatever posed itself to his view. First he would ‘lift his eyes’ as if to check who was at the door without opening it. And then, if he decided it was Kosher, ‘he looked.’

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“In this manner (idolatry) the world continued to develop until the birth of Abraham, the pillar of the world.” (RMBM, Idolatry 1:2)

When this giant among men was weaned, he began to cast about in his mind by day & by night, wondering. Whence comes the Energy which rotated the celestial bodies? There was no one to instruct him. His parents worshipped images together with the entire populace. But his mind could not rest and he continued to gain in understanding until he finally arrived at the truth. Then he saw that the world lived in error, and the cause of this error was the idolatry which had destroyed the truth. (adapted from RMBM ibid. 1:3)

Some years ago Rav Miller ZT”L went to visit a student who was being treated at Bellevue Hospital for a nervous condition. In those days the ward consisted of one large room with stations and beds. When the Rav arrived at the hospital he was given an escort of two large guards in order to insure his safety while walking through the mental ward enroute to visit the student. The Rav relates that he had a beard, which was hardly seen in those days. As he entered the ward he began to hear chuckling and then laughing on both sides. For a second the Rav was taken aback thinking that the patients were all laughing at him.

But then the Rav caught himself, regained his composure, realizing that these people are the ‘crazy’ ones. Just like Abraham, who was able to discount the idolaters and overcome the ‘crazy’ environment of his time and pursue the Truth, this is a stratagem for us.

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“From all the living, from all flesh, two of each you shall bring into the ark.” (6:19)

The Flood marked an end to the old world and a completely new beginning for the new world. Now all Mankind would trace their ancestry to Noach alone. An even more novel world began for all the beasts and fowl and other living creatures. At Creation countless species of animals came into being and from them a vast progeny had developed. Now only one pair of a kind remained from which all of that kind were to develop. Thus the Flood necessitated a new Creation, accompanied by astonishing phenomena which were never subsequently repeated. The migration of living things to the Ark and their dispersal and survival after the Flood were almost as wondrous as the events of Creation.

This stupendous series of events could have been avoided. G-d could have destroyed the sinners and could have preserved the species in ways that would seem natural to us. But there was a reason for this grand spectacle of the rebirth of the world. To proclaim the principle that the world was recreated anew because of one virtuous man. Now Mankind learned that the righteous individual is so important in Hashem’s sight that for his merit the entire Creation is repeated with demonstrations never seen again.

Thus, when we today see an ox or a bird, we know that it was derived from an inhabitant of the Ark. And all men today are descendants of those that were preserved in the Ark that Noach built.

Thereby all the things living today testify to the fundamental principle that the man that “walked with G-d” (6:9) was the cause of the rebirth of the world.

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

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And Hashem Elokim formed the Man of Earth from the soil and He blew into his nostrils a breath of life and the Man became a living being (Nefesh).” (2:7)

The “breath of life” which Man received was unique; no such procedure was mentioned in connection with any other living thing. This is the Living Soul (”the breath of life”). The nostrils are here merely a form of speech. Whatever was “blown” into Man came from Him that “blew,” meaning that Man’s inner identity (which makes him unique) came from the Creator Himself. Thus, in a sense, the Soul of Man comes from G-D.

That which G-d blew into Man’s nostrils contained qualities which are semblances of G-d’s qualities. Therefore Man inherently possesses endless wisdom and endless perfection. The creator did not give theses qualities to be wasted; therefore we understand that Man’s function is to bring forth from his hidden resources the wisdom and perfection which he possesses. In some instances, the processes and events of life and the phenomena help Man to accomplish this function. Man’s thoughts, words and deeds bring forth his hidden greatness. His wife and his children, his kin and his friends, and even his enemies are opportunities for greatness.

In addition, all men provide tests for each other, in order to evoke the greatness in their souls. The phenomena of nature awaken in men responses, and the processes of life are intended to achieve this function of stirring the spirit into production of Excellence.

This is what David intended when he said: “Awake, my glory! Awake, O’harp and lyre!” (Tehillim 57:9) The “glory” is that which Hashem breathed into Man, and the “harp” includes all the stimuli which G-d created for the purpose of awakening this glory and causing it to emerge.

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

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

The main Avoda of the Judgement Day is focusing on “Hashem Melech.” That Hashem created the Universe and He runs it all. He is the only one that has any power and only He can do anything for us.

EMUNAH is what we are working on gaining clarity for Rosh Hashanah. Rambam: “I am Hashem your G-d” (10 Commandments) this is the Mitzvah to gain Awareness and Belief in Hashem. This is most Fundamental and supercedes even admitting our sins (which we don’t do) in front of the Heavenly court.

The great purpose in life, to constantly improve, is something that Hashem is urging us and weighing. “Hashem imparts wisdom to the wise person” (not the jester) because He sees that this wise person will make the best use of this gift. So, we want to put ourselves in this position for the Great Day of Judgment, Yom Hadeen.

“Asher Bara Elokim Laasot…That Hashem created to do.” The words ‘to do’ seem superfluous since it was already stated that “Hashem rested from all of the work that He did.” Rav Miller Z”TL explains that the words ‘to do’ come to teach us the great purpose of life, to be a doer, to make something out of ourselves through constant improvement.

Hashem, our Father, Avinu Malkenu, is waiting on Rosh Hashana to hear our commitment to improve. We can say, “Hashem, we are going to utilize the coming year to love and fear Hashem. To do everything to serve Hashem. I am going to make something out of myself.”

When Hashem hears our commitment for the New Year He says: “My child, I see that you are committing to improvement, I commit to giving you another year of life and blessing.”

“Hashem imparts wisdom to the wise.”

Tizku Leshanim Rabot

As Heard From Rabbi Avigdor Miller ZT”L

“And you shall choose life.” (30:19)

The fact that we have some free will, freedom of action not results, is the greatest of miracles. Since Hashem is the only one with actual existence, “En od melevado,” His free will to do is exclusive. And so, only as a result of the benevolence and omnipotence of Hashem are humans granted this Godly gift of choice.

All of our success in this life and in everlasting life is dependant on how we use this great gift of free will. The constant tests of life which can bring us to unlimited spiritual heights or the opposite all hinge on our free will choices. From this we can understand that Hashem does not bring us a test that we are not able to pass. Since our free will must be maintained in order for us to be held accountable. So if a test does not allow us to exercise our free will, it is not a test which we would be responsible for.

This Mitzvah, to choose life, is one of the highest degrees (Shaare Teshuba). This means that not only does Hashem allow us the free will to choose and He also tells us that we possess the ability to choose. But not only this, Hashem in his great kindliness also urges us to “Choose Life.”

This means that when we keep His Torah we are not only choosing Life, but we are pleasing Hashem who “desires Life” (Yechezkel 18:23) for us.

Thus whenever a good deed is done, we can beforehand add the intention of fulfilling this Mitzvah of “choosing life” in order to cause pleasure to Hashem Who is so greatly interested in the life of every one of His beloved people.

Shabbat Shalom