As Heard from Rabbi Avigdor Miller ZT”L

Hol Hamoed Succot

“Fortunate are you, Israel, who is like unto you, a people saved by Hashem the shield of your aid…” (Devarim 33:29)

These very last words of Moshe which the Torah reports, are the final and true opinion not only of Moshe, but of Hashem Himself, despite all the criticisms that are expressed against this generation and despite the afflictions that had been visited upon them. This is the final and all-inclusive demonstration of the principle of Hashem’s sublime requirements and His desire to make the very best of His chosen people. It was only because of their excellence that they had been so greatly rebuked and chastised.

And now, despite the many adverse expressions and very harsh penalties, the truth is finally exposed in the most open and decisive manner. “Behold, to Hashem your G-d belong the heavens and the heavens over the heavens, the earth and all that is on it. Solely in your Fathers did Hashem delight to love them, and He chose their seed after them; you, as of this day” (10:14-15). “You are sons of Hashem your G-d” (14:1).

In order to emphasize the importance of this principle of Hashem’s love for Israel, these very last words of Moshe are devoted to this subject. “Happy are you, Yisrael” for you are “a people saved by Hashem” forever, and in the end “you shall tread upon their high places.” Throughout all your history, Hashem will save you and He will shield you. And in the end, you will prevail over all.

Chag Sameyach!

As Heard from Rabbi Avigdor Miller ZT”L

A Succah, if properly utilized, can be a place of very great achievement. Here are a few ideas as heard from Rabbi Avigdor Miller ZT”L on how to maximize this opportunity.

1. Keep in mind that every minute you spend in the Succah, you are performing a positive commandment from the Torah. The longer you sit there and contend “I am doing the will of Hashem,” you are getting more Mitzvot. The more kavanah/intent the greater the reward.

2. The Succah is a temporary dwelling which serves to remind us that this world is only temporary. It is the place we prepare, through improvement, in order to gain entry to Olam Haba.

3. The Succah is a symbol of being “in Hashem” all of our lives. “Hashem, m’aon atah h’ayitah lanu.” “You are our dwelling, You are our complete protection, You are all around us always.” “Hashem Echod,” there is nothing but Hashem in the world. “Yifros alenu succat shelomecha,” we are in Hashem’s Succah which is all around us.

4. The humility of the Succah is in order to humble us. Reminding us to act with kindliness and patience toward people in emulation of Hashem’s patience and kindness to us.
The Abot lived in tents in order that they never forget that they are just visitors in this world.

5. The Succah means isolation from the nations of the world. “V’avdil etchem mikol ha’amim,” “And I have separated you from all the nations”

6. The ‘Peshat’, reason for the Mitzvah of Succah, is in order that we should know that Hashem caused Israel to dwell in Succot and took them out of Egypt. We should look at the sechach/roof and remember, “L’maan yedeu derotechem,” that we were once in the wilderness unprotected and yet more secure than any other time in our history.

The only true security is Hashem; that is the lesson of Succot. We enter the Succah and endeavor to gain more True Knowledge with sensory perception, that Hashem alone is our Succah and our sole Protection in all matters, forever and in both worlds.

To Serve Hashem B’simcha/Joy, this is the greatest success!

Hag Sameyach and Tizku L’shanim Rabot!

As Heard from Rabbi Avigdor Miller ZT”L

“For all His Ways are justice.” (32:4)

“Mishpat” means neither kindliness or cruelty, but “judgment,” which implies exactitude and measurement. All of Hashem’s ways of conduct of affairs of men’s lives, and the affairs of nations, and of the processes of nature and of circumstances of this earth and of all the heavenly bodies and of Space, and of the circumstances of this life and of the Afterlife, are all managed by Hashem in precise measure according to the behavior of men.

Misfortune does therefore never come for no reason. Sometimes misfortune may be a blessing in disguise, and sometimes it is because of men’s misbehavior. Therefore when men desire happiness they must exert themselves to please Hashem by correcting their deeds, “for all His ways are justice.”

“The fourth preface (to the Trust in Hashem): that his attention should be strong and his endeavor should be great to fulfill whatever the Creator obligates him in His service and to do all His Mitzvot, and to beware of all that He admonished him…in order that the Creator agree to his request.” (Hovot Halevavot, Bitahon)

“Said Rabbi Hanina: When one states that the Holy One blessed is He overlooks and neglects to punish, his own life will be overlooked.” (Baba Kama 50A) It is therefore essential that men learn this principle of Hashem’s insistence upon the fulfillment of His Laws and His teachings of righteousness. And especially we, the holy nation, must always be aware of this principle. Even to say that Hashem is easy-going and liberal to transgressors is a grave misdeed, “for all His ways are justice.”

Indeed, Hashem is kindly to the penitent. But the unrepentant should know that there is no unearned forgiveness.

Quoted from “Fortunate Nation” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And G-d saw all that He had made and behold it was very good.” (1:31)

This is written to teach Man that he should emulate his Creator and he too should always view all of Creation and he too should always perceive its goodness and should always declare that everything in Creation is “very good.” This world is full of joys, and men are required to be aware of these joys and to thank the Creator for them.

In accordance with the great principle that the Creation is intended to teach Man about the Creator, this verse is actually saying “And behold the Creator is very good.” “Good” includes “wise” and “kindly.” And “very” means “endlessly wise” and “endlessly kindly.” Abraham utilized this principle to spend his entire life in the study of the endless wisdom and endless kindliness of the Creator.

“He who gives a gift to his fellowman must let him know” (Shabbat 10B). The purpose is 1) to cause him to love the giver, 2) and to cause him to enjoy the gift (by informing him of the value and usefulness of the gift). Therefore: 1) the Creator informs us that He is the giver of the Creation to us, so that we love Him more because of His benevolence. 2) And also He informs us that this gift is very good, in order that we enjoy it more. Thus we are expected to study the endless benefits of Creation, and as a result we shall love the Giver more and more as our understanding of His gift increases.

But, as a result of this information, when men apply their minds to this subject and spend their lives in the study of this goodness of Hashem (as Abraham did), then the world becomes for them “very good.” Not only will they live happily and will sing to the Creator all their days, but they will be rewarded for this that they will sing in the World to Come forever. This is the true and ultimate meaning of “Behold, it was very good.” This very good world is merely a vestibule or a lobby before the Very Great Good which awaits those that prepare themselves in the vestibule to enter the great Banquet Hall (Olam Haba).

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

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

Shabbat Shuba - Preparing for Yom Kippur

“And you shall afflict yourself.” (Vayikra 22:27)

The word “V’Initem” (afflict) stems from ‘Ani’ which means “poverty” or affliction in general and fundamentally means ‘crying out’, because the afflicted man cries out. The word ‘Anav’ which denotes ‘humble’ means “one that behaves like a poor man (Ani), despite his lack of affliction. By fasting, men gain humility. “V’initem” (and you shall afflict yourselves) creates in you Anava (humility) and makes you thereby acceptable to Hashem.

On Yom Kippur we strive to rid ourselves of the arrogance which causes men to be disobedient and ungrateful and selfish and reckless. The fasting is helpful for this purpose, but it achieves more when we are aware of the purpose.

Yirat Hashem means Awareness of the Greatness of Hashem, and because of that a person is humble, anav. Because of that he speaks politely to people; because of that he doesn’t speak against people; because of that he doesn’t hurt people’s feelings; because of that he tries to be kind and helpful to people. Then Hashem says: ‘You are walking in the ways of Hashem; because I am holy you are trying to emulate Me’. That is the greatest beauty that you can give to Hashem. Just as He is merciful so you are merciful. When people try to do good things because they are Aware of Hashem, then they are investing their efforts into something worthwhile.

We can attain humility by expressing our deep gratitude in appreciating Hashem’s countless forms of kindliness which He is constantly bestowing upon us. These gifts weigh down on us and we are humbled since we cannot repay them. “How can I repay Hashem for all that He gives me.” (Hallel)

Although Israel is fully aware of its superiority as Hashem’s chosen and holy and beloved and blessed people, yet no nation is as ready to admit its own faults as frequently and as profusely as does Israel, especially on this day. Without losing sight of Hashem’s supreme love for us, we afflict ourselves and gain in Humility. And we thereby incur Hashem’s favor even more. “He adorns the humble (Anavim) with salvation.” (Tehillim 149:4)

Adapted from “A Kingdom of Cohanim” by Rabbi Avigdor Miller ZT”L

Tizku Leshanim Rabot

As Heard from Rabbi Avigdor Miller ZT”L

Happiness is a state of mind. You cannot buy it in any store or find it on a vacation. Happiness is in the mind. And it is peace of mind that is the only true happiness in this world. When a man has nothing to worry about and his mind is completely at rest, that is the ultimate form of Happiness in this world/Olam Haze’.

An idealist cannot have peace of mind unless he is making progress in learning Torah. Unless he is able to perform more Mitzvot. Unless he can have more children to bring up in the ways of the Torah. Accomplishments are necessary for obtaining peace of mind. Happiness is accomplishing something worthwhile. This is wealth that lasts forever.

Peace of mind (Menuhat Ha-Nefesh) is the common denominator. Bitahon (Trust in Hashem) is one of the great forms of Peace of Mind. Bitahon: To know that Hashem is in charge of the Universe. And in charge of the affairs of mankind. And in charge of our private individual history. Hashem is constantly thinking about it and is planning the very best for us. Therefore, whatever has happened in the past to us has been for our maximum benefit.”

Rabbi Avigdor Miller ZT”L, Tape#466

“A good heart (mind) is at an everlasting feast.” (Mishle 15:15)

Happiness is not the result of possessions and pleasures, for the rich are not more happy than the poor. All happiness is in the mind. He who possesses an understanding of the Goodness of the world, rejoices always and in every circumstance. Life is full of intense pleasures which are available to all men, but almost all men fail to appreciate them because of improper mental attitudes. Thus the development of the mind is actually equivalent to the acquisition of riches.

Quoted from “Sing You Righteous” By Rabbi Avigdor Miller ZT”L

Hag Sameyach and Tizku L’shanim Rabot!

As Heard from Rabbi Avigdor Miller ZT”L

Preparing For Yom Hadeen/Rosh Hashana

The main Avoda/Theme of the Judgment Day is focusing on “Hashem Melech,” The King. Hashem created the Universe (which was created on Rosh Hashana) and He runs it all. He is the only One that has any power and only He can do anything for us. On Rosh Hashana we work on gaining clarity on our EMUNAH. The more Emunah you gain, the more you are ready for the Yom Hadeen, because Emunah includes everything.

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 on Rosh Hashana. We have to first think about and do Teshuba for the sin of forgetting that Hakadosh Baruch Hu is in charge of everything, since the lacking of it is the root of our doing sins.

When you go out into the world and you have to make a living and feel you are all alone, know that Hashem remembers people. He remembers Noach (Mussaf Amidah); and so too He remembers the descendants of Noach. This is part of Rosh Hashana, realizing and remembering that He is “Hazan et haolam kulo”/He is sustaining the whole world. That is, your livelihood that you have every day.

The great Purpose in life is to constantly improve, that 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 improve ourselves to be 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.” Rabbi Miller ZT”L explains that the words “to do” come to teach us the great purpose of life is 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 & 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”

Tizku Leshanim Rabot

As Heard from Rabbi Avigdor Miller ZT”L

Preparing For Yom Hadeen/Rosh Hashana

Rosh Hashana is the Yom Hadeen, a day of danger, of great peril. One more Mitzvah or one less sin could tip the scales in our favor. If you are a ‘benoni’, if your mitzvoth and sins balance each other, then Hashem allows you to wait until Yom Kippur before your judgment is sealed. In that case, whatever remains to be done, you do on Yom Kippur. But in most cases the very greatest effort should be on Rosh Hashana. That is the day when we hope to be written and sealed immediately for a successful year. If that is the day for doing Teshuba, repentance, why shouldn’t we say ‘al chet’, and mention our sins, all day long?

It is more fundamental to understand the great principles included in the words ‘Hashem Melech’- The Dominion of Hashem! Not only when you sit and say it in the siddur, but even when you walk in the street, you must think ‘Hashem Melech’, Hashem is King. Practice up on it during weekdays. Every day for a minute or two, as you walk in the street, think ‘Hashem Melech’; Hashem is in charge of the World; He is looking at me every second; He is thinking of me. Then Hashem says: You are fulfilling the purpose of Rosh Hashana, and when Rosh Hashana comes and we shout Hashem Melech, it brings forth that potential greatness that we stored up in our minds all year. It bursts forth from our lungs: “Hashem Melech, Hashem Malach, Hashem Yimloch L’Olam Va’ed” Long before Rosh Hashana we have to work on this great concept and to realize that Hashem is Watching us, to know that the whole world is filled with His Glory.

That is our great preparation for the Yom Hadeen.

Quoted from “Rabbi Avigdor Miller Speaks” ArtScroll
“Step 1 to Teshuvah-realizing how much Hashem has done for you”

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“Remember that which Hashem your G-d did to Miriam on the way when you went out from Egypt.” (24:9)

This is a command of the Torah. I cannot tell you how often we are to fulfill this commandment. Some Siddurim say it should be said every day. The Chafetz Chaim based his sefer on this. We are not merely commanded, “Not to go around being tale-bearers amongst our people,” (Vayikra 19:16) but to remember what happened to Miriam, and the sin of Miriam was the sin that she was not judging others favorably.

Miriam’s sin was really quite small. First, she posed it as a question. “Is it not that we also speak with Hashem?” (Bamidbar 12:2) It was a legitimate question. After all Miriam was a prophetess herself, and received prophecy before Moshe. So why was she punished? Because the closer one is to Hashem, the more one is held accountable, and Miriam was very great. However, she misunderstood the perfection of Moshe and the immensity of the prophecy Moshe received from Hashem.

This event was made part of the Torah with the intention of teaching us the importance of judging others favorably and giving them the benefit of the doubt, and that the evil of lashon hara does not only bring Tzaraat, but a great many other forms of suffering. Much suffering descends upon a person because of speaking lashon hara.

“When a camp goes out to war against your enemies.” (Debarim 23:10) You have no enemies except for yourself, and except for the Yetzer Hara, which everyone ignores. Your enemy is not that other man. Oh, he may want to kill you, but he can only take away your life. The Yetzer Hara wants to take away your Neshama/Soul. He is the real enemy.

Quoted from “The Path of Life” By Rabbi Yehoshua Danese

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“You shall be wholehearted with Hashem your G-d.” (18:13)

‘Tamim’ means “complete” or “perfect.” Rabbenu Yonah (Shaare Teshuva 3:17) explains that perfection in Trust in Hashem (Bitachon) is here commanded. This comes to exclude the practices enumerated in the preceding verses (18:9-12). These practices demonstrate an appeal for the favor of non-existent spiritual forces, and like idolatry, they constitute some measure of disloyalty to Hashem.

But just as is it wrong to transfer any trust to any strange imaginary gods, so also it is forbidden to transfer our trust to our own abilities and resources. Or to trust in men (no matter how righteous and powerful they may be). Or to trust in the forces of nature.

“Complete” Trust in Hashem is required, even when one is energetic and capable of earning his livelihood. And even when he is diligent in maintaining his good health, and even if he lives in a community or a nation that maintains law and order and is secure against all foreign enemies. Even the young man must look to Hashem every day for his life to continue on the morrow.

Certainly, every man must seek to earn his livelihood and to preserve his health and safety. But all of his Trust must be solely in Hashem. Bitachon (Trust in Hashem) is one of the great forms of Peace of Mind. To know that Hashem is in charge of the Universe. And in charge of the affairs of mankind. And in charge of our private individual history. Hashem is constantly thinking about it and is planning the very best for us. Therefore, whatever has happened in the past to us has been for our maximum benefit.

Quoted from “Fortunate Nation” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom