“And Hashem said to Moses: Gather to me seventy men of the Elders of Israel that you know that they are the Elders of the people and its magistrates.” (11:16)

The question arises: how did this answer Moshe’s entreaty? Moshe had said “From where should I have meat to give to all this people?” (11:13) How could the choice of seventy elders solve this question? Another question may be asked: Why the redundance in Hashem’s words: “The elders of Israel that you know that they are the elders of the people?” Also: at first they are called “the elders of Israel,” and now they are called “the elders of the people.”

But we must first understand that in reality the people lacked nothing. “Hashem is good to everyone” (Tehillim 145:9) “but most men are like the blind, and fail to recognize His kindness” (Chovot Halevavot, Bechinah preface). This failure to enjoy the kindness of Hashem is induced by habit, and also by the constant striving to gain more, and also by the fact that there are always some inconveniences in men’s lives which stimulate dissatisfaction. The remedy for this universal lack of happiness is not achieved by supplying additional pleasures, as some of the people had demanded. (11: 4-5)

In order to be happy, men must learn to recognize how fortunate they are in every detail. This therefore requires the study of each detail until one learns to enjoy it, and after the study of many details, the sum of all them adds up to a total of happiness. Thus when a man enjoys his eyesight properly, and he appreciates his sane mind, and he relishes his daily bread, and he understands the blessings of a cup of water, and he realizes the pleasures and benefits of sound sleep every night, and he sees the advantages of peace and of law and order, and he perceives the privileges of a roof over his head, and when the benefits of each article of his clothing and of each utensil of his home are properly studied: these and countless additional details create a chorus of joy and praise to Hashem.

But this study, as valuable as it is, is not available to the ordinary mind. Therefore the multitude needs instruction by sage teachers that are willing to donate their time for this purpose of opening the eyes of men to recognize the happiness of their lot. Moshe, as great a teacher as he was, was unable single-handedly to undertake this task. The seventy elders were chosen for this purpose. To assist them in this function, Hashem sent upon them the spirit of Prophecy.

These seventy were “elders of Israel” in the sense of sagacity in understanding the Torah, but they were chosen also because they were known as “elders of the people” that had experience in dealing with the matters of personal relations of the people and were therefore capable of dealing with every level of the people. It is probable that these seventy elders spoke first to the best disciples, in addition to their lectures to the people in general. Such disciples could train others, until the Awareness of Hashem’s kindness would universally be recognized by the entire multitude.

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

Shabbat Shalom

“And Hashem said to Moses: Gather to me seventy men of the Elders of Israel that you know that they are the Elders of the people and its magistrates.” (11:16)

The question arises: how did this answer Moshe’s entreaty? Moshe had said “From where should I have meat to give to all this people?” (11:13) How could the choice of seventy elders solve this question? Another question may be asked: Why the redundance in Hashem’s words: “The elders of Israel that you know that they are the elders of the people?” Also: at first they are called “the elders of Israel,” and now they are called “the elders of the people.”

But we must first understand that in reality the people lacked nothing. “Hashem is good to everyone.” (Tehillim 145:9) “but most men are like the blind, and fail to recognize His kindness. (Chovot Halevavot, Bechinah preface) This failure to enjoy the kindness of Hashem is induced by habit, and also by the constant striving to gain more, and also by the fact that there are always some inconveniences in men’s lives which stimulate dissatisfaction. The remedy for this universal lack of happiness is not achieved by supplying additional pleasures, as some of the people had demanded. (11: 4-5)

In order to be happy, men must learn to recognize how fortunate they are in every detail. This therefore requires the study of each detail until one learns to enjoy it, and after the study of many details, the sum of all them adds up to a total of happiness. Thus when a man enjoys his eyesight properly, and he appreciates his sane mind, and he relishes his daily bread, and he understands the blessings of a cup of water, and he realizes the pleasures and benefits of sound sleep every night, and he sees the advantages of peace and of law and order, and he perceives the privileges of a roof over his head, and when the benefits of each article of his clothing and of each utensil of his home are properly studied: these and countless additional details create a chorus of joy and praise to Hashem.

But this study, as valuable as it is, is not available to the ordinary mind. Therefore the multitude needs instruction by sage teachers that are willing to donate their time for this purpose of opening the eyes of men to recognize the happiness of their lot. Moshe, as great a teacher as he was, was unable single-handedly to undertake this task. The seventy elders were chosen for this purpose. To assist them in this function, Hashem sent upon them the spirit of Prophecy.

These seventy were “elders of Israel” in the sense of sagacity in understanding the Torah, but they were chosen also because they were known as “elders of the people” that had experience in dealing with the matters of personal relations of the people and were therefore capable of dealing with every level of the people. It is probable that these 70 elders spoke first to the best disciples, in addition to their lectures to the people in general. Such disciples could train others, until the Awareness of Hashem’s kindness would universally be recognized by the entire multitude.

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

Shabbat Shalom

“And he called the name of that place ‘graves of lust’ for there they buried the people that had lusted.” (11:34)

Although Hashem had smote them with “a very great plague,” (11:33) yet compared to the nation in general only a small number perished. We see that those “that lusted” were the sole culprits, which demonstrates that the survivors who constituted the overwhelming majority were not the lusters.

Above (11:20) it was stated “Because you rejected Hashem that is in your midst,” but here they are declared to have been punished for their lust of eating. We learn that the sin of becoming enslaved by desire is equivalent to rejecting Hashem. To serve Him”with all your heart” requires freedom from everything else, and to be enslaved by excessive passion for anything is equivalent to rejecting Hashem.

In addition, men that are never satisfied but always lust for more and newer pleasures are never truly appreciative and grateful to Hashem. And because the chief function of life is gratitude, they are undeserving of the gift of life.

The purpose of life is not the pursuit of pleasures but rather the pursuit of Perfection and of finding favor in the sight of Hashem. The seeker of Perfection is justified in living properly and even happily, but Hashem desires that His people should never lose sight of the supreme intention for which He created them: To know Hashem.

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

Shabbat Shalom

“And he called the name of that place ‘graves of lust’ for there they buried the people that had lusted.” (11:34)

Although Hashem had smote them with “a very great plague” (11:33), yet compared to the nation in general only a small number perished. We see that those “that lusted” were the sole culprits, which demonstrates that the survivors who constituted the overwhelming majority were not the lusters.

Above (11:20) it was stated “Because you rejected Hashem that is in your midst,” but here they are declared to have been punished for their lust of eating. We learn that the sin of becoming enslaved by desire is equivalent to rejecting Hashem. To serve Him “with all your heart” requires freedom from everything else, and to be enslaved by excessive passion for anything is equivalent to rejecting Hashem.

In addition, men that are never satisfied but always lust for more and newer pleasures are never truly appreciative and grateful to Hashem. And because the chief function of life is gratitude, they are undeserving of the gift of life.

The purpose of life is not the pursuit of pleasures but rather the pursuit of Perfection and of finding favor in the sight of Hashem. The seeker of Perfection is justified in living properly and even happily, but Hashem desires that His people should never lose sight of the supreme intention for which He created them: To know Hashem.

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

Shabbat Shalom

“Why should we be held back from offering the offering of Hashem.” (9:7)

In this episode, Hashem teaches a principle. Even when a man is absolved from any obligation to perform a Mitzvah, yet he should desire the opportunity to be obligated. These men had not been able to participate in the Pesach sacrifice, since the were ritually unclean. Therefore they were blameless, according to the principle “The Torah absolves in unavoidable circumstances.” (Baba Kama 28B)

But it is not sufficient to be absolved, for the loss of the Positive achievement is in itself the cause of intense regret in the minds of the Righteous. Because of the merit of these righteous men who longed for opportunities to be obligated in Mitzvot, Hashem contrived that the subject of the Pesach Sheni be revealed at their instigation. Otherwise, had they not inquired, Hashem would have taught the laws of the Second Pesach-Offering to Moshe together with the laws of the First Pesach-Offering (Shemot 12) without their inquiry.

Similarly, the poor man that has no money should regret the loss of opportunity to perform the Mitzvah of charity to the poor. Jews in exile should regret the loss of the Mitzvot of Terumah and Maaser. Today we regret that “We are not able to go up and to do our obligations in Your chosen House (Bet Hamikdash) (Mussaf Yom Tob). In a certain sense, the failure to perform a Mitzvah is more regrettable than the sin of performing a transgression. “There is no peril as great as this peril” (Mesilat Yesharim 7), when the loss of a Mitzvah is imminent. By proper Repentance, a sin may be forgiven by Hashem, but a lost opportunity to perform a Mitzvah is “That which is crooked cannot be made straight, and that which is lacking cannot be counted in.” (Kohelet 1:15, Hagigah 9B) In Gehinnom the sinner is cleansed of the stains of his iniquites after a period of chastisement, and then he goes to enjoy the reward for his Mitzvot in Eternal happiness. Thus the punishment for some sins is limited, but the payment for Mitzvot is unlimited and eternal. Gehinnom can help clean sins, however it is not able to help make up for not seizing the lifelong opportunites to do Mitzvot.

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

Shabbat Shalom