“And you shall proclaim on this self-same day, a holy convocation it should be to you.” 23:21

Here, we see a most unexpected phenomenon: the Giving of the Torah is not mentioned.

The day is called “the Festival of Reaping” (Shemot 23:16) and “the day of the First Fruits (Bikurim)” (Bamidbar 28:26), and here it is noted as the 50th Day after the Omer (23:16). But nothing is said about the most stupendous event in the world’s history, when Hashem spoke from Mount Sinai to the entire nation.

The Men of the Great Assembly mention it in the prayers as “the time of the giving of the Torah,” but in the Torah itself only names of materialistic significance are found. This most remarkable phenomenon is paralleled by another remarkable fact: the obligation of Birkat Hamazon, to render thanks for satiation of bread, is written openly in the Torah (Devarim 8:10) and all the Sages are unanimous that this is a “Torah obligation.” However, the obligation to pronounce a Beracha for reading or saying words of Torah is not mentioned openly in the Torah, and not all authorities agree that it is a Torah obligation, although the greatest of Hashem’s gifts is the Torah. “It is more precious than pearls…” (Mishle 8:11)

A fundamental explanation can be found in the fact that despite the magnificence of the gift of Torah, yet the magnificence of the gift of life is greater. “Better one moment of Teshuba and Good Deeds in this world, more than all the life in the World to Come.” (Abot 4:17) Therefore, because the harvest and the fruit and the produce provide the opportunity to live and to achieve, the Festivals are named after them. When the Jew gives thanks for his bread, he thanks Hashem for the life that bread makes possible, and for the many opportunities that life offers in greatness of Torah and Mitzvot and in the service of Hashem in countless ways.

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

Shabbat Shalom

Perke Abot

“Derech eretz precedes the acquisition of Torah.”

We traditionally study the Mishnayot of Perke Abot, The Ethics of the Fathers, during the weeks between Pesach and Shavuot. These Mishnayot are especially selected because of the instruction/mussar of our great Sages, through the practice of which we can perfect our character in order to be prepared to accept Hashem’s Torah.

This is one way to understand why Sefer Beresheet, which includes only three Mitzvot , preceeded Sefer Shemot, which includes the giving of the Torah. Sefer Beresheet is known as Sefer Derech Eretz. Through the many episodes which Hashem relates to us, we can see clear examples of Good & Evil, Kindliness, Honesty, Loyalty, Respect, Reward & Punishment, Power of Prayer, Prophesy, Inspiration, Family, Plan and Purpose, Hashem, Self Control… Beresheet is filled with models of good character in order for us to follow them to be prepared to be able to accept the Torah.

“Shammai said: Make your Torah study fixed, say little and do much, and receive everyone with a cheerful countenance.” (Abot 1:15) Rabbi Avigdor Miller ZT”L would often teach this Mishna and stress the many benefits we can achieve by the constant proper practice of Shammai’s maxim with which he lived. Firstly, we observe the general idea of greeting every person with a friendly face. The Mishna literally lists three different steps to take in order to refine this holy practice. 1) “Sever,” means with expression 2) “Panim,” with a full face 3) “Yafot,” a pleasant face

Now, we are ready to greet people as Hashem wants us to. With an expression on your face, showing you are happy to see him (not with a non-expression ‘like the bottom of a frying pan’). With your full/whole face, not with half a face or the back of your neck. And with a pleasant Smile.

Once a day give a person a full smile. Just as Hashem shines on us, we should smile on others. Smile because Ha-Shem wants you to, even if you really don’t want to. When we encourage others through giving them a hearty greeting with a smile that includes emotions of love and caring with the G-dly countenance of our Faces, we are giving life and hope to them as well as good health and happiness. When you smile have intentions that you are doing it for the purpose of coming closer to Hashem.

Shabbat Shalom

“For your favor” (23:11)

The acts which cause us to become more aware of Hashem are acts that gain for us Hashem’s favor. The waiving of the Omer before Hashem is intended for the purpose of declaring that Hashem bestowed the grain, and that the grain is a miraculous substance, which elicits our amazement and admiration. If we respond properly to this declaration, and we recognize the wondrous process of the growth of the grain and we perceive the vastness of the miracles which the grain performs when we ingest it, the grain thereby becomes the great demonstration of Hashem’s infinite wisdom and power and kindliness. When men learn these lessons they thus fulfill the purpose for which they were created, and thus they deserve Hashem’s favor.

The intention of gaining Hashem’s favor should be emphasized and should be kept in mind while doing any Mitzvah and even any ordinary act. But “A man’s food is more difficult (meaning: more miraculous) that the rending of the Sea of Suf.” (Pesachim 118A)

The sunlight travels 93 million miles to aid the plant-chlorophyll to convert the carbon dioxide of the air into starch. The sun evaporates the surface of the sea and the vapor rises to the clouds, where the winds sweep the clouds inland to be condensed and to fall as rain to nourish the grain. Every grain kernel possesses some millions of bits of information recorded on the helix of the DNA molecule with instructions how to produce the plant and how the plant should function to produce the grain. As the materials from the atmosphere and from the soil pass into the plant and are processed, thousands of complicated steps must be performed in precise sequence so that the final result is achieved. But the truth of the intricacy of the production of food is vastly more complicated and purposeful than men will ever know.

The waiving of the Omer is a declaration of our endless gratitude and wonderment and admiration for the work of him that “gives bread to all flesh, for his kindliness is everlasting.” (Tehillim 136:25) Hashem created these miracles of Kindliness in order that men should recognize Him. Therefore the waiving of the Omer to aggrandize and praise the gift of food is certainly deserving of Hashem’s favor. “And he shall waive the Omer…for your favor.”

Thus the appreciation of food is a major means of gaining Hashem’s favor. That is the reason that Birkat Hamazon is the sole blessing that is unanimously recognized as an original Torah obligation (based on the verse in Devarim 8:10).

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

Shabbat Shalom

“And you shall count for you from the day after the Shabbat.” (23:15)

The 7-weeks counting is not made by counting the days ahead (ex. “today is 49 days before Shavuot”), but by counting the days that elapse after the offering of “the Omer, the first of your reaping.” (23:9) If the counting was merely in the eagerness for the great event of the Giving of the Torah when Hashem’s voice would be heard, then we should count the days that remain ahead. But the procedure of counting the days that passed since the Omer demonstrates the very important principle of Gratitude for the produce of the land.

Every additional day that we continue to eat the fruit of the land, since the Omer was offered and thereby made the new produce permissible, brings added happiness and thereby requires additional gratitude. By looking back at all the days when we enjoyed the new crop, we thereby become more and more full of Gratitude and love of Hashem that gives us the land and the produce. And we thereby become even more eager to serve Him by accepting His Torah.

“If there is no flour, there is no Torah” (Avot 3:17) and therefore “If the is no Torah, there is no flour.” (Ibid) Because the Torah-study is the expression of Gratitude for the flour which enables men to fulfill their purpose in life which is Hashem’s Torah.

Thus the giving of the Torah, which is memorialized 50 days after the Omer, actually emphasizes and augments the Gratitude for the produce of the land. This does not merely provide sustenance and happiness but enables men to achieve the highest form of happiness and truest prosperity, which is the Torah-study and the achievement of True Knowledge of Hashem.

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

Shabbat Shalom

“And you shall proclaim on this self-same day, a holy convocation it should be to you.” (23:21)

A most unexpected phenomenon we see here, the Giving of the Torah is not mentioned. The day is called “the Festival of Reaping” (Shemot 23:16) and “the day of the First Fruits (Bikurim)” (Bamidbar 28:26), and here it is noted as the 50th Day after the Omer (23:16). But nothing is said about the most stupendous event in the world’s history when Hashem spoke from Mount Sinai to the entire nation.

The Men of the Great Assembly mention it in the prayers as “the time of the giving of the Torah,” but in the Torah itself only names of materialistic significance are found. This most remarkable phenomenon is paralleled by another remarkable fact: the obligation of Birkat Hamazon, to render thanks for satiation of bread is written openly in the Torah (Devarim 8:10) and all the Sages are unanimous that this is a ‘Torah obligation.’ However, the obligation to pronounce a Beracha for reading or saying words of Torah is not mentioned openly in the Torah, and not all authorities agree that it is a Torah obligation, although the greatest of Hashem’s gifts is the Torah. “It is more precious than pearls…” (Mishle 8:11).

A fundamental explanation can be found in the fact that despite the magnificence of the gift of Torah, yet the magnificence of the gift of life is greater. “Better one moment of Teshuba and Good Deeds in this world, more than all the life in the World to Come.” (Abot 4:17) Therefore, because the harvest and the fruit and the produce provide the opportunity to live and to achieve, the Festivals are named after them.

When the Jew gives thanks for his bread, he thanks Hashem for the life that bread makes possible, and for the many opportunities that life offers in greatness of Torah and Mitzvot and in the service of Hashem in countless ways.

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

Shabbat Shalom