“Any man, if his wife turns aside and commits a trespass against him.” (5:12)

The extremely grave sin of adultery, for which the death penalty is inflicted, is condemned and stigmatized by the accusation of a trespass of disloyalty to her husband. Indeed, Hashem inflicts this penalty, but the severity of the crime is because of disloyalty. Even the adulterer deserves death not only for causing the woman to commit this deed of disloyalty, but also for his own crime of disloyalty to his fellowman’s rights.

“And commits a trespass against him.” (5:12)

Literally, “was disloyal to him.” Here is enunciated the chief foundation of Marriage. “Romantic Love” is an illusion which is immediately dispelled by the realities of daily existence. But the ideal of loyalty of husband and wife toward each other is an undying attitude which transcends all the tests of life.

In ancient times, when a man took another wife as the Torah permits, this would not have been a disloyalty to his wife. But even the husband must be more loyal to his wife than anyone else. He must side with her against any faultfinder and must be concerned for her welfare. This mutual loyalty is the test whereby a great part of men’s lives is judged as successful or otherwise.

“It is not good for Man to be alone.” (Beresheet 2:18)

This means that the “Good” of life is achieved most perfectly when men and women pass the test of loyalty to their mates. Adultery is possible only when a woman has failed her duty of loyalty, and the severe penalty of death is a demonstration of the great importance of the loyalty toward the spouse.

The Creator demands this loyalty.

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

Shabbat Shalom

As we approach the subject of the Dor Hamidbar (the generation of the Wilderness), also known as the Dor Deah (the generation of True Knowledge), let us keep constantly before our eyes that this era was the time when Hashem’s love was strongest. These men were chosen as witnesses of the most wondrous spectacles and demonstrations of Hashem’s Presence among His people. At the same time, they were subject to the most severe chastisement, because “The one that Hashem loves, He rebukes, as a father to the son that He favors” (Mishle 3:12). The harshest punishments were bestowed upon this generation, as well as the greatest expressions of Hashem’s love and the most sublime encomium and encouragement. All the chastisements and castigations of this period were because of Hashem’s especial love: “to afflict you in order to test (or, to elevate) you, to do benefit to you in your end” (Devarim 8:16).

Rabbi Yochanan (Sanhedrin 110B) upholds the opinion of Rabbi Eliezer that the generation of the Wilderness is very highly regarded by Hashem, who declared: “I remember for you the kindness of your youth, the love of your bridal days, when you followed me into the wilderness, a land unsown. (Therefore) Israel is holy to Hashem” (Yirmiyah 2:2-3)

“Gedolah Deah!” “How great is True Knowledge!” (Berachot 33A)
The greatest revelation of Hashem for all time was at Har Sinai. And we can look back and see that the purpose of Yosef being sold by the brothers was to bring Jacob and his family to Egypt. The exile in Egypt and the Nation’s witnessing of the 10 Plagues and the splitting of Yam Suf were all to prepare us for the great and fearsome day when we were going to meet and hear Hashem. In fact the purpose of the Creation of heaven and earth was only to bestow theTorah upon the Nation of Yisrael.

The Rambam says, regarding the Revelation at Har Sinai, “We must Exhalt it over all others” (Igerret Teman). This means that we must build this scene in the edifice of our minds. Picture that there were 600,000 men between the ages of 20 and 60, along with women,children and converts. Total over 2 million people. The thick cloud of Shechina was on the top of Har Sinai. Thunder and lightning and the strong sound of Shofar.

The Voice is heard, “Anochi Hashem Elokecha,” speaking directly to the Nation. The Nation was overwhelmed with the very greatest fear and the greatest love.

The revelation at Har Sinai was the greatest injection of “Deah,” the acquiring of True Knowledge combined with actual sensory perception, which has remained an intregal part of the Jewish Nation until today.

Adapted from Journey into Greatness by Rabbi Miller ZT”L

“Any man, if his wife turns aside and commits a trespass against him.” (5:12)

This expression includes the turning away from her husband. The sin of adultery is most frequently due to a woman’s desire to punish her husband by denying him the marital rights. But nature tends to reassert itself, and as a result such women yield even to the lowest men”instead of her husband.” (5:29) The marital relations must never be used as a weapon of reprisal. To”turn aside” from the natural routine as provided by Hashem’s plan, is an invitation to disaster.

The extremely grave sin of adultery, for which the death penalty is inflicted, is condemned and stigmatized by the accusation of a trespass of disloyalty to her husband. Indeed, Hashem inflicts this penalty, but the severity of the crime is because of disloyalty. Even the adulterer deserves death not only for causing the woman to commit this deed of disloyalty, but also for his own crime of disloyalty to his fellowman’s rights.

“And commits a trespass against him.” Literally, “was disloyal to him.” Here is enunciated the chief foundation of Marriage. “Romantic Love” is an illusion which is immediately dispelled by the realities of daily existence. But the ideal of loyalty of husband and wife toward each other is an undying attitude which transcends all the tests of life.

In ancient times, when a man took another wife as the Torah permits, this would not have been a disloyalty to his wife. But even the husband must be more loyal to his wife than anyone else. He must side with her against any faultfinder and must be concerned for her welfare. This mutual loyalty is the test whereby a great part of men’s lives is judged as successful or otherwise.

“It is not good for Man to be alone.” (Beresheet 2:18)

This means that the “Good” of life is achieved most perfectly when men and women pass the test of loyalty to their mates. Adultery is possible only when a woman has failed her duty of loyalty, and the severe penalty of death is a demonstration of the great importance of the loyalty toward the spouce. The Creator demands this loyalty.

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

Shabbat Shalom

“And they shall put my name upon the Sons of Israel and I shall bless them.” (6:27)

This was an extraordinary prerogative which Hashem conferred upon the Cohanim, that because of their pronouncing the blessings upon Israel these blessings would be fulfilled. But one important purpose of this arrangement by Hashem is clearly apparent: that the people should desire the approval of the Cohen. Of the Cohanim it was said: “They shall teach your judgments to Jacob, and your Torah to Israel; they shall put incense to your nose and whole-burnt offering upon your Mizbeach (Alter).” (Devarim 33:10) “And you shall come to the Cohanim the Levites, or to the judge…and you shall do according to the word that they shall tell you…you shall not turn aside to the right or the left.” (ibid. 17:10-11)

When Israel’s blessings would depend on the utterances of the Cohen, the nation would certainly seek to find favor in the eyes of the Cohen and obey their teachings with more alacrity. We learn here the lesson that Hashem blesses those whom His servants favor. The Cohanim are singled out by the Torah, but in principle we perceive that Hashem hearkens to the blessings of all that serve Him: “He that has in his home someone that is ill, should go to a Torah Sage to pray for him. (Baba Batra 116A) Men are thereby Induced to obey the Torah teachers because they understand that Hashem would hearken to blessings of His servants upon other men. Thus a father urged his son to go to the Sages that had come to town “so that they should bless you.” (Moed Kattan 9B) We thereby seek to obey the Sages and to find favor in their eyes, for the Cohanim and the Sages are heard by Hashem when they utter blessings.

Question: “Israelites are blessed by Cohanim; who blesses the Cohanim?” (Hullin 49A) One answer (ibid.): “and I shall bless them” means “I shall bless the Cohanim” when they bless My people. Another answer (ibid.) is that Hashem told Abraham “I shall bless those who bless you.” (Beresheet 12:3) Both answers teach an extremely valuable lesson: To Bless Jews is a deed which is richly rewarded by Hashem. Even when the blessing was said as a formality, as when a gentile encountered the Nasi, the Nasi declared that the gentile would receive Hashem’s blessing in accordance with the declaration to Abraham “I shall bless those who bless you.”

Then how much greater is the blessing of Hashem upon those that wholeheartedly bless a Jew! He that passes a Jewish home and utters blessings upon that household, although none but Hashem heard His words, has thereby gained a blessing from Hashem Himself. “For Hashem loves only those that love Israel.” (Mesilat Yesharim Ch. 19)

Quoted from “Journey into Greatness” by Rabbi Miller ZT”L

Shavuot

As we approach the subject of the Dor Hamidbar (the generation of the Wilderness), also known as the Dor Deah (the generation of True Knowledge), let us keep constantly before our eyes that this era was the time when Hashem’s love was strongest. These men were chosen as witnesses of the most wondrous spectacles of demonstrations of Hashem’s Presence among His people. At the same time, they were subject to the most severe chastisement, because “The one that Hashem loves, He rebukes, as a father to the son that He favors.” (Mishle 3:12)

“Gedolah Deah!.” “How great is True Knowledge!” (Berachot 33A). The greatest revelation of Hashem for all time was at Har Sinai. And we can look back and see that the purpose of Yosef being sold by the brothers was to bring Jacob and his family to Egypt. The exile in Egypt and the Nation’s witnessing of the 10 Plagues and the splitting of Yam Suf were all to prepare us for the great and fearsome day when we were going to meet and hear Hashem. In fact the purpose of the Creation of heaven and earth was only to bestow the Torah upon the Nation of Yisrael.

The Rambam says, regarding the Revelation at Har Sinai, “We must Exhalt it over all others” (Igerret Teman). This means that we must build this scene in the edifice of our minds. Picture that there were 600,000 men between the ages of 20 and 60, along with women,children and converts. Total over 2 million people. The thick cloud of Shechina was on the top of Har Sinai. Thunder and lightning and the strong sound of Shofar. The Voice is heard, “Anochi…,” speaking directly to the Nation. The Nation was overwhelmed with the very greatest fear and the greatest love.

The revelation at Har Sinai was the greatest injection of “Deah,” the acquiring of True Knowledge combined with actual sensory perception, which has remained an intregal part of the Jewish Nation until today.

Shabbat Shalom
Tizku Leshanim Rabot

As Heard From Rabbi Avigdor Miller ZT”L

“And he heard the Voice speaking itself to him.” (7:89)

The Voice that was had been heard at Sinai, in its full magnitude and majesty, was always heard by Moshe in the Ohel Moed. Those standing outside heard nothing. Moshe always listened in Fear, for the sweet violence of the Voice that had been heard at Sinai by everyone was now heard in the Ohel Moed by Moshe alone. Thus all the Torah which Moshe learned from Hashem was received with the most profound awe in every instance, whether at Sinai or in the privacy of the Ohel Moed.

“From between the two Cherubim.” (7:89)

Against the explicit and very stern prohibition of any images (Shemot 20:4), the presence of the two Cherubim in such an open manner and in the most sacred place seems an unparalleled contradiction. But this remarkable phenomenon serves to lend the greatest emphasis to the supreme importance of the two Tablets of the Covenant in the Ark over where the Cherubim stood guard.

The Tablets were the most unusual objects in the Universe, because they bore the inscription engraved by the finger of G-d. (Shemot 34:1) But the most precious aspect of the Tablets was even more outstanding than the inscription, for the ideas expressed by the inscription were more valuable than anything in the world. Thus Hashem demonstrates that the Torah is the important center of the Universe and its value to Hashem is unequalled.

And therefore, the Cherubim were stationed there to demonstrate this truth. Thus, even though we thank Hashem forever for “making the luminaries, for His kindliness is forever,” (Tehillim 136:7) yet an even greater kindliness did He bestow when He gave us the Torah, which is the supreme kindliness. The gift of an object from G-d is indeed of the vastest importance, but when Hashem bestows a gift of His thoughts, our ecstasy and gratitude should be unequalled.

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

Shabbat Shalom and Chag Sameyach

“Any man, if his wife turns aside and commits a trespass against him.” (5:12)

This expression includes the turning away from her husband. The sin of adultery is most frequently due to a woman’s desire to punish her husband by denying him the marital rights. But nature tends to reassert itself, and as a result such women yield even to the lowest men “instead of her husband” (5:29). The marital relations must never be used as a weapon of reprisal. To “turn aside” from the natural routine as provided by Hashem’s plan, is an invitation to disaster.

The extremely grave sin of adultery, for which the death penalty is inflicted, is condemned and stigmatized by the accusation of a trespass of disloyalty to her husband. Indeed, Hashem inflicts this penalty, but the severity of the crime is because of disloyalty. Even the adulterer deserves death not only for causing the woman to commit this deed of disloyalty, but also for his own crime of disloyalty to his fellowman’s rights. “And commits a trespass against him.” Literally, “was disloyal to him.”

Here is enunciated the chief foundation of Marriage. “Romantic Love” is an illusion which is immediately dispelled by the realities of daily existence. But the ideal of loyalty of husband and wife toward each other is an undying attitude which transcends all the tests of life.

In ancient times , when a man took another wife as the Torah permits, this would not have been a disloyalty to his wife. But even the husband must be more loyal to his wife than anyone else. He must side with her against any faultfinder and must be concerned for her welfare. This mutual loyalty is the test whereby a great part of men’s lives is judged as successful or otherwise.

“It is not good for Man to be alone.” (Beresheet 2:18). This means that the “Good” of life is achieved most
perfectly when men and women pass the test of loyalty to their mates. Adultery is possible only when a woman has failed her duty of loyalty, and the severe penalty of death is a demonstration of the great importance of the loyalty toward the spouce. The Creator demands this loyalty.

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

Shabbat Shalom