As Heard from Rabbi Avigdor Miller ZT”L

“And you shall eat there before Hashem your G-d, and you shall rejoice, you and your household.” (14:26)

To speak in prayer or praise seems more proper “Before Hashem,” but to eat before Hashem seems animalistic and insolent. But this form of service “before Hashem” is repeatedly emphasized. “You shall eat (the Pesach lamb) in the place that Hashem your G-d shall choose.” (16:7) “And you shall rejoice before Hashem your G-d” (16:11) (which means to eat & drink on the Shavuot festival). “And you shall rejoice on your festival” (16:14) on Succot. “And you shall rejoice” (26:11) at the Bikurim procedure.

We learn therefrom the Torah lesson that physical pleasure of food and drink can be employed to enhance our emotions of gratitude and love toward Hashem. “There is no persuasion, except by eating and drinking.” (Hullin 4B) We become more receptive and amiable when we are satiated by eating and drinking due to the reaction of enzymes, as planned by Hashem.

Thus the Shabbat meals can be utilized to emphasize the lessons of:
1) the Creation of the Universe ex-nihilo/from nothing,
2) the Creation of the Universe for Kindliness,
3) and the Covenant “”Between Me and the sons of Israel” (Shemot 31:17)

And even our daily food can serve us as a powerful stimulus to love the Giver. “And you shall eat and be satiated and you bless Hashem your G-d.” (8:10) Without being happy, it is more difficult to be thankful to Hashem.

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

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And You shall bless Hashem.” (8:10)

The word U’Berachta (you shall bless) is from Barech, derived from Berech (a knee). It literally means not “bless” but “to bend the knees” in humility of deep gratitude. When one receives a gift from a Donor to Whom he is unable to repay, all that he can do is to demonstrate his humble gratitude (”bending the knee”) to his Benefactor. We cannot “bless Him,” but we can express our endless Gratitude toward Him.

This principle of expressing our gratitude to our Benefactor is a cause of the greatest excellence in ourselves. “Sing, you righteous ones, to Hashem; for the upright, praise is befitting” (Tehillim 33:1). This means: for those who desire to be upright, it is for their benefit to praise Hashem. Those persons that develop the genuine attitude of appreciating Hashem’s countless forms of kindliness will thereby gain a love of the Benefactor. And as they continue to sing to Him and to express His praise, they come closer to Him and thereby gain excellence of mind and character.

The secret is to spend time to learn how to thank Hashem. But first we must learn why you should be Grateful to Hashem. For example: you have to learn to appreciate your shoes and even shoe laces. Remember how you felt when one of your laces broke and you didn’t have a replacement? Did you appreciate the metal tips on the laces? Do you appreciate your belt? Do you have gratitude for the holes in your belt? Some of the holes are for “before breakfast” and others are for “after breakfast.” These, and thousands of similar items must be studied so that you can eventually learn to be grateful for them.

To attain the state of true Love of Hashem is the highest Perfection. “He that sings (to Hashem) in this life is rewarded that he shall sing in the World to Come.” (Sanhedrin 91B) “The righteous sit with crowns on their heads and enjoy the splendor of the Shechina” (Berachot 17A). “These crowns are the understanding of Hashem that they gained in this life.” (RMBM)

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

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“Hear, Israel! Hashem (is) our G-d, Hashem is one.” (6:4)

The recitation of the following is a Torah obligation. The exhortation “Hear!” is actually the Israelite’s way of life. “We shall do and we shall listen,” (Shemot 24:7) was the vow that Israel made at Sinai. “We shall do” means “We shall obey and fulfill,” but “We shall listen” means “We shall Learn.” This is the Israelite’s career of listening (”Hear, Israel”) to the word of Hashem.

It bespeaks the attitude of eagerness to hear and learn, to understand and to become saturated with Hashem’s teachings and ways of thought and opinion. In many instances, the word ‘Shamoa’ (to hear) means also “to obey,” but always it bears the connotation of giving attention and thought. Thus “Hear, Israel” is the summons to all Israel forever to devote their lives to learning the Oneness of Hashem and His attributes and His ways, and the following verses (6:6-9) summon Israel to implement the first verse by means of Torah-study.

Because of the extraordinary importance of the statement, it is preceded by “Hear, Israel,” which means: Put your heart into this great teaching and consider it well. The name Israel is here mentioned, for this matter is the foundation of the name Israel, and it is the identity of the people of Israel. Hashem, the particular name by which He is known to His people, is the Creator (the word Hashem in the Hebrew original denotes both 1) Being and 2) Cause of being (”He that spoke and caused the world to be” – Zevachim 46B). But He is particularly the G-d of Israel (as stated in the scriptures more than 165 times). “He is Hashem our G-d.” (Tehillim/Hodu)

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

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And I shall bless those that bless you.” (12:3)

From the very beginning Hakadosh Baruch Hu decreed: “va’avarecha mevarachecha” – I will give berachot to all those who bless Am Yisrael. The Talmud (Hullin 49A) states that this promise extends also to the descendants of Abraham Abinu. Therefore, the first thing for us to understand is how great is our duty to bless the Jewish nation.

When you come to the last beracha in the Amida, you put all you have into it as you pray for Am Yisrael you say, “Establish peace, goodness and blessing, life, grace and kindness, and compassion over us and over all of Israel Your nation.” This beracha is so important because it is a mitzvah in the Torah to bless Am Yisrael.

When you walk down a Jewish street and every house has a big mezuzah on the door, say a beracha for the people who live in those houses. Say aloud that everyone in those homes should be well for many happy years. They should all have a comfortable livelihood, pleasure and satisfaction from their children, fine matches for their children, only semahot/happy occasions in their houses, nothing but joy. And Hashem will say: I’m listening, and I shower my blessings on you.

When you gain this attribute of constantly blessing Jews you will:

* receive blessings from Hashem,
* and fulfill a mitzvah from the Torah,
* and emulate Hashem who “Loves His Jewish nation” (Daily Prayers),
* and you will cause yourself to increase your own love of your Jewish brothers, which is another mitzvah of loving your fellow Jew, Ahavat Yisrael.

Daily Prayer: “I hereby accept upon myself the positive commandment to: “Love my fellow Jew as I love myself.” And I hereby Love every one of the Bene Yisrael as I love myself and all I possess.”

May we thereby gain the merit to see the rebuilding of The Bet Hamikdash soon.

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

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And Moshe wrote their goings forth according to their places of journeying by the mouth of Hashem.” (33:2)

Moshe wrote at Hashem’s command. “Said the Holy One blessed is He to Moshe: Write the journeys that Israel journeyed in the Wilderness in order that they know the miracles that I performed for them.” (Bamidbar Rabbah 23:1) Even though here nothing more than the mere journeys are mentioned, without relating the miracles. Yet this alone was a major miracle, that they journeyed to this place and then to another place and thus they continued without starvation and mishap. And each place provided them opportunities to be patient and to gain perfection by proper self control and patience.

Rabbenu Yonah (Shaare Teshuba 3:17) wrote of “the importance of remembering Hashem’s kindnesses and meditating on them, as was said “You shall remember all the journey.” (Debarim 8:2) Thus by reading the narration of the journeys in the Wilderness we perform an important commandment to remember Hashem’s kindliness.

Rabbenu Yonah teaches that this commandment requires us to look back and examine our life’s journeys to recognize Hashem’s kindliness to each of us individually. In one’s journey through life, many perils and illnesses and misfortunes and evil influences hovered nearby, even though he was totally unaware of them. And Hashem continued to protect him as he journeyed from childhood to adolescence and on to adult maturity. He must be Grateful also for the continued well-being of his wife and children, and he must always be aware of the tragedies that others had suffered, but from which he had been protected by Hashem.

This is the method of utilizing commandments to the nation in general as admonitions for the individual. And like our Nation today, we too shall look back and understand that it was all done “to do good for you in your end” (Debarim 8:16)

Quoted from “Journey Into Greatness” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“Mizmor Shir Leyom Hashabbat Tov Lehodot LaHashem…” (Tehillim 92:2)

“A Psalm, a song for the Shabbat Day: It is Good to give thanks to Hashem, and to sing to Your name, O Most High.” What is good? The best thing in the world is to give thanks to Hashem. That is our job and Shabbat is the time. We are called ‘Yehudim’, after the name Yehuda that our great Mother Leah named her son. She said, “This time I will Thank Hashem.” The Yehudim are the Nation whose purpose is to Thank Hashem. “Ki simachtani Hashem befaolecha…” You’ve made me happy Hashem with Your handiwork, I sing at the deeds of Your hands.”

It’s a wonderful and marvelous world! Look at the beautiful sky. Isn’t it a wonderful day? We have to teach ourselves the happiness of life. Life is happy and Hashem wants us to enjoy this great gift of Olam Hazeh (this world). “Olam hesed yibaneh.” (Tehillim 89:3) The world is built on Kindliness. We have a kindly Father. Instead of complaining and ignoring all the blessings He is showering on us, let’s utilize the Shabbat and sing of the deeds of Hashem’s Hands.

Let’s thank Hashem for Water, which we cannot live without. Therefore, Hashem created the world with a reservoir covering 65% of the Earth. The Oceans are holding water which is briny and not suitable for drinking. So Hashem brings the Sun’s rays, from 93 million miles away, and in eight minutes (”ad mehera yarutz debaro” Tehillim) sunlight comes to the surface of the ocean causing the water to evaporate. Only pure distilled water vaporizes, rising to form clouds. Hashem causes the winds to blow (”mashiv haruach”) the clouds over the continents and condense. Pure, life giving, rain water is brought to the soil and our reservoirs.

This is a wondrous miracle, which we should keep in mind as we drink a glass of water. It is no less a miracle than when the bitter waters were purified through Moshe by putting a tree in the waters causing them to sweeten, according to Hashem’s command. “Vayimteku Hamayim,” “And the waters became sweet”! (Shemot 15:25) Water causes your eyes to sparkle. It is the water that makes you able to see. Water is the most important element of the blood, causing your blood to be liquid and flow freely to bring nourishment to your body. Baruch Hashem for the glass of Water! The elixir of Life!

Shabbat should make us happy and filled with Bitachon and Peace of Mind, in the kindliness of Hashem. Try to appreciate that gift. That is part of the purpose of Shabbat.

Adapted from “Rav Avigdor Miller Speaks”

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And you will see it.” (27:12)

Why was it necessary to see the land? Moshe surely believed Hashem’s promises of the exceptional excellence of the land, and even without viewing the land he would be deeply grateful to Hashem. But here we learn we are all in this life for the purpose of gaining a sensory Awareness of Hashem and His Wisdom and His Kindliness. Although all this would be fully revealed to Moshe in the Afterlife, it was of the most urgent necessity to gain this information in this life, where the Free-Will operates to bestow the true Perfection.

And this perfection does not consist merely of knowing Hashem’s wisdom and kindliness, but especially in seeing and experiencing His wisdom and His kindliness. By utilizing our Free-Will existence here to gain the most concrete form of Awareness by means of our senses, we acheive the True Knowledge (’Daat’) for which we were created. “You will see it” while you are yet alive. “I have caused you to see with your eyes.” (Devarim 34:4)

“With Your eyes,” while you are yet alive and are able to exercise your Free-Will to feel the emotion of gratitude for the gift of this beautiful land. Similarly, Moshe had requested “Cause me to see Your glory (Shemot 33:18), for he did not wish to wait until he entered the Afterlife where he could gaze at Hashem’s Presence. (Iyov 19:26, Berachot 17A) He desired to see as much as was possible with his eyes of flesh and his Free-Will in this life.

Similarly, Hashem “brought Abram to the outdoors” (Beresheet 15:5) to see how numerous are the stars, “and He said to him: So shall be your seed.” (ibid.) Why was it necessary to show him the stars? Hashem could have spoken to Abraham in his tent that his seed would be too numerous to count. But here we see that Abraham was being given the opportunity to experience a sensory perception of the great number of his progeny in order for his physical faculties of sight and his emotion of gratitude to Hashem to be activated, in addition to the mere intellectual knowledge of Hashem’s promise.

We learn that men are in this world in order that their nerves and brains and their mouths and ears should experience the sensory Awareness of Hashem and His wisdom and power and kindliness. “The praise of Hashem my mouth shall speak, and all flesh shall bless His holy name forever.” (Tehillim 145:21) “My heart And my flesh shall sing to the living G-d” (ibid. 84:3).

The True Knowledge is gained not from mere ideas, but from the manner in which the great truths become perceived by our physical faculties, which is the Awareness (Yirat Hashem) that Hashem created Man to attain.

Quoted from “Journey Into Greatness” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“This is the statute of the Torah.” (19:2)

The subject of Parah Adumah (the red heifer) is based on the fact of the Tum’ah of a dead body. This is the most severe form of uncleanliness and is called “the father of the fathers of Tum’ah.” One explanation for this severity of the uncleanliness of the dead is as follows: The Chovot Halevavot (Yichud Hamaaseh 5) declares that the first and most prevalent doubt concerning the principles of Torah is the doubt in the truth of Life after death (Olam Haba).

We can readily perceive the reason for the persistence of such a doubt, in the fact of death itself. When confronted by such catastrophic phenomenon as death actually is, it requires strength of character and of intelligence to overcome the powerful impression caused by the death of a person. In order to reinforce the confidence in the Existence after death, it is imperative that we have as little contact with the dead as possible, and also that the dead be buried immediately. To encourage these principles, the extreme restrictions of Tum’ah of the dead are especially effective.

Death is the greatest falsehood in the Universe, for the fact of death causes men to weaken in their belief of the most important truth of the universe (after the belief in Hashem) which is the belief of Life after death.

“This world is but a vestibule before the World to come. Prepare yourself in the vestibule in order to enter the banquet hall” (Abot 4:16). Because of this effect of Death upon the minds of men, it is the worst form of Tum’ah.

“When a man dies.” (19:4) Death is the greatest falsehood. When Hitler murdered six million innocents, and then he saw that he was losing the war and would face retribution, he thereupon swallowed a perfumed poison and thus painlessly left the world thinking he escaped the great punishment that awaited him. Thus the phenomenon of death is an enormous deception which conceals the True fate of the evil man in the Afterlife from men’s eyes. Such enormous deception requires a very great label to identify it.

The phenomenon of death can contaminate the mind with the materialistic attitude that death is the end. If life ends so completely, it loses its value. For why strive for excellence and virtue if it all ends in the grave? And therefore Hashem declares here that no Tum’ah is as severe as the uncleanliness of death.

Quoted from “Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And the ground shall open her mouth and swallow them up.” (16:30)

The question arises: Did Korach not know that Moshe had been granted the power to split apart the Sea of Suf with his staff? Did he forget the miraculous signs which Moshe had demonstrated when he came to the Elders (Shemot 4:30)? Why did he persist in his rebelliousness in the face of this overwhelming disaster that threatened him? The answer is that Korach had by now lost his Free Will.

“It may happen that a man sins a great sin or many sins so that the True Judge decides that the retribution upon the sinner, for the sins which he did out of his own will and his own mind, is that he be prevented from repenting and that he should not be permitted to turn back from his wickedness.” (RMBM, Teshuba 6:3)

If Korach could have cried out, “Moshe is true! And his teaching is true!,” he could have rescued his life and his Afterlife. But it was now too late. In a vision of a Sage many centuries afterward, Korach is seen in Gehinnom as he cries out in despair, “Moshe is true and his teaching is true!” (Baba Batra 74A) For centuries, Korach attempts to rectify his sad error by uttering the words that could have saved him had he spoken them while still possessing his Free Will.

Quoted from “Journey Into Greatness” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard from Rabbi Avigdor Miller ZT”L

“And you will see it and you will remember all the Mitzvot of Hashem and you will do them.” (15:39)

The Mitzvah of Sisit is a Commandment which is categorized as an ‘Edut’, Testimony. An Edut testifies to Historical events or great principles. Since we can understand the Edut more easily, therefore they are more obligatory for us to do them. Principle: “Whatever is easier to do is more obligatory.”

Some examples of Edut are:

• Matzah – to recall being slaves in Egypt.
• Sisit – to remember the Mitzvot.
• Mezuzah – reminds us that this is a Holy home given to us by Hashem.
• Teffilin – reminds us that Hashem took us out of Egypt. And that the words of Torah should be on our lips.
• Pesach – Yetziat Mitzrayim.
• Shabbat – that Hashem created the world from nothing (ex nihilo).

The verse says that when we look at the Sisit we should remember all of the (613) Mitzvot. This would necessitate the knowledge of all the Mitzvot and include a special effort to perform. The Rabbis tell us, “If a person tries to do too much at one time he will not accomplish anything.” Therefore, when we gather the four Sisit every morning during the Shema prayer, lets try to think and ‘remember’ at least the following four Mitzvot which will fulfill four Commandments from our Torah.

1. “To gain fear/awareness of Hashem” – think that Hashem is looking at you. “Et Hashem Elokecha tira”
2. “To Love Hashem” – say, ‘I Love You Hashem’. “Veahabta Et Hashem Elokecha Bechal Lebabecha”
3. “To Thank Hashem” – Thank Him for Everything. “Tob Lehodot LeHashem”
4. “To Love your fellow Jew & Jewish Nation” – Hashem created the world for Am Yisrael. “Beni Bechori Yisrael.”

We must listen to the testimony of the Edut as they were made in order to speak to us. When you see ‘Sisit’, your neighbor’s or your own, remind yourself of the Mitzvot. By thinking into the Edut/Testimonies of our Torah you will produce a diamond and a collection of gems in your mind which will give you pleasure in this world and in the next world forever.

Shabbat Shalom