As Heard From Rabbi Avigdor Miller ZT”L

“He (R’ Hanina Ben Dosa) said, if the spirit of one’s fellows is pleased with him, then the spirit of Hashem is pleased with him; but if the spirit of one’s fellow is not pleased with him, the spirit of Hashem is not pleased with him.” (Abot 3:13)

Rabbi Miller ZT’L explains that this Mishna provides an answer to the big question which we should all have. How can I recognize how Hashem feels about me? If He would only just send me a telegram and let me know. This knowledge would be a tremendous help in directing me to make adjustments in my life in order to serve the Creator with increased perfection.

This Mishna provides us one way for us to see and affect the way Hashem thinks of us. When people are pleased with us, this is an indication that Hashem is pleased with us. When we make it our business to make people happy through respecting or encouraging them, people will then be pleased with us, which results in Hashem being pleased with us.

Therefore, every day we should realize that a great Purpose of Life is to make it a prime objective to make sure people are pleased with us. R’ Hanina assures us then, that Hashem will be eternally pleased with us.

In order to help us gain in our Sensory Awareness of Him, Hashem revealed to us that people are created in ‘the Image of G-d’. When we gain this Awareness we can think that Hashem is watching us through people’s eyes.

This Mishna teaches us that a reminder of our relationship with Hashem is through our relationship with people.

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 Miller ZT”L

Shabbat Shalom

“Behold, to Hashem your G-d belong the heavens and the heavens above the heavens, the earth and all that is in it. Solely in your Fathers did Hashem delight to love them, and He chose their seed after them, from all the nations, in you as of this day.” (10:14-15)

These verses can be construed as follows: Hashem created the entire universe for the sake of your righteous Fathers, for He delights in them more than the entire Universe. Because of these Fathers, Hashem has chosen their seed after them from all the nations, to continue to love their seed more than anything else in the Universe. This love is eternal, for all subsequent generations. The expression “after them” probably means: those of their seed that follow the Fathers in their loyalty to Hashem. The expression “from all the nations” probably stipulates that the seed of the Fathers, in order to be beloved over all the nations, must abstain from the ways of all the nations and must go solely in the ways of the Fathers.

“Solely in your Fathers…(and) in you.” This thunderous declaration that in this vast Universe, Hashem delights solely in the Fathers and in their seed, is clearly demonstrated by a most open fact. The Creation of the Universe is granted in the Torah merely 56 verses. The history of Mankind is given only ten chapters. But subsequently, the entire Torah of Hashem is devoted to the Fathers and to their seed, the people of Israel. According to this allocation of space in the Torah, the entire Universe and all the nations of the world are vastly unimportant in the esteem of the Creator in comparison to His regard for Israel.

Actually, this is an understatement. The Creation of the Universe and the events that transpired thereafter are written in the Torah only as a necessary preface to Beresheet 12 where Abraham appears. Everything before Abraham was intended for the purpose of the beginning of history and the history of his seed. Thus the Creation of the vast Space of millions of star-worlds, and all the events of Adam and Cain and Hevel and of Noach and the Great Flood: all have a place in Hashem’s Torah solely as an essential preface and introduction for the story of those that Hashem delighted in them alone.

And because of Israel’s vast importance, therefore they are showered with warnings and harshest castigations, because their continued excellence is required to justify the Creation of the Universe.

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

Shabbat Shalom

“On the door-posts of your house and of your gates.” (6:9)

To be always mindful that Hashem has given the house to you. The house is His property, and you are only tenants. Every room is adorned with Mezuzot to remind us of the Owner, so that we be always grateful for the privilege of using His dwelling. Similarly, when we entered the land (27:2) we were commanded to set up, at the place of entry, stones inscribed with Torah, to keep us mindful that “you come to the land which Hashem your G-d gives to you.” (27:23)

Thus whenever an Israelite enters or leaves his abode, he must utilize the Mezuzah to remember that Hashem is the Owner. And as he sits in his home, he is reminded from the Mezuzah that he is a guest of the Holy One blessed is He, and a guest behaves in the very best manner.

The Mezuzah is silent, but it looks on at all that is done in the house, and it hears all that is said. Hashem certainly knows all, but the Mezuzah keeps us mindful of Hashem’s surveillance.

“In order that it be good for you and your sons after you, and in order that you have long days on the land.” (4:40)

The fulfillment of Hashem’s commandments is a source of existence. Apart from the reward that Hashem gives, the Torah-regimen is in itself conducive to the welfare of its adherents. The provisions against fraternizing with non-Israelites, the law of respecting ones fellowman’s property-rights, the requirement of self-control in diet and physical indulgence, the high regard for the dignity of Man (”the image of G-d” Bereshit (1:27), the complete rest on the Shabbat and other holy days when men have leisure for the Torah-study, the strict obedience to parents and the Torah-magistrates, and the many exhortations and admonitions to righteousness: comprise a prudent and orderly way of life that results in the maximum opportunity for achievements of body and soul.

The national benefits are also achieved by the Torah-system, and thus “you shall have long days on the land.” And all the ways of the Torah are intended for the ultimate purpose of imparting the perfection which prepares man for the Afterlife, which is the ultimate Good and the ultimate Length of Days.

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

Shabbat Shalom

“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

“Remembering Hashem’s Kindnesses in Your life”

Some benefits are:

• Fulfilling a Positive Torah Mitzvah
• Increased Awareness of the Divine guiding Hand
• Increased Emunah and Bitachon/Trust in Hashem
• Appreciation and Gratitude for what we received.

Shabbat Shalom

“And on the day of the Shabbat, two lambs…” (28:9)

What is the message that is proclaimed by the Shabbat offerings?
Three gigantic principles are being enunciated.

1) The Universe was created from Nothing. “By the Word of Hashem the heavens were made; and all their host by the breath of His mouth” (Tehillim 33:6). “For He spoke, and it became; He commanded, and it arose” (ibid. 33:9). Forever Hashem, does Your Word stand in the heavens” (ibid. 119:89). “You established the world and it stands” (ibid. 119:90). The word “Hashem means “Being” and also “Causing Being”. He alone has intrinsic existence (”Being”), and all that exists has come into being and remains in being, because of His Will. Thus all of what we call Reality is solely His Will.

2) “The world is built with Kindliness” (ibid. 89:3). Every phenomenon: every object and every process are intended for kindly purpose. “For His kindliness is everlasting” (ibid. 118:1), not only in the sense that the processes of the world continue to function forever with the same purpose of benevolence for life in this world; but the phenomena of the world, if utilized properly by the holy nation, cause the eventual happiness of the Afterlife, which is forever.

3) “Between Me and the sons of Israel it is a sign forever, that in six days Hashem made the heavens and the earth” (Shemot 31:7). The message of Shabbat proclaims that this superlative privilege of serving as agents in the promulgation of Hashem as the Creator: is given solely to the sons of Israel. No other nation (or creed) is permitted to assume the dignity of this function, and therefore cannot be justified in declaring a Shabbat, whether on the seventh day or any other day of the week. “The Kingdom of Cohanim, and the holy people” (Shemot 19:6) are elected by Hashem for this function.

The Mussaf-offerings of Shabbat come to remind us of these three principles. Even today, when we are unable to bring these offerings, we are still expected to proclaim these outstanding lessons of the Shabbat.

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

Shabbat Shalom

“They shall take for you a red heifer, perfect.” (19:2)

Included in “perfect” is also the requirement that also the color should be perfect without any hairs of a different color. Here we see the possibility of understanding this mystifying procedure of the purification by the Parah Adumah. This heifer, with a beautiful coat of red hair without a blemish even in the perfection of its color, was therefore a rarity, and it was so expensive that its owner became wealthy when he sold it to the public use. (Kiddushin 31A)

Yet despite its striking beauty, this enormously costly creature could accomplish nothing of the purification procedure while it was still in a state of its beauty. Only after slaughtering it and then burning it into ashes could it achieve the purpose of purifying the unclean person or object.

This symbolizes a vastly important parallel: The Israelite is to Hashem the most precious object in the world. Even one Israelite is more valuable to Hashem than the entire Universe (”For my sake the world was created” – Sanhedrin 37A). Yet throughout his life he is susceptible to sin or even to entire self-ruination, no matter how perfect he is. The most beautifully righteous man becomes truly purified only when he dies and is interred and his body turns to ashes, exactly like the Parah Adumah.

“Greater are the righteous after their death, more than in their lifetime” (Hullin 7B0 and the procedure of the Parah Adumah comes to emphasize the importance of the Afterlife as the culmination of all men’s efforts to gain true excellence in the eyes of Hashem. The righteous, that bask in the splendor of Hashem’s favor, perceive that their death and destruction of their bodies constituted the final purification.

The Israelite individual is the most precious object in the entire Universe while he is alive. Yet his ultimate and most sublime excellence is achieved when he becomes ashes in the earth.

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

Shabbat Shalom

“And Moshe was very wroth and he said to Hashem: Do not turn to their offering.” (16:15)

This seems to be an entirely unnecessary request. Why would Hashem honor the offering of those that rebelled against Moshe the servant of Hashem? But we must note that the usual ‘Vayiktsof’ (”And he was angry”-Shemot 16:20, Vayikra 10:16, Bemidbar 31:14) is not used. Because ‘Vayiktsof’ expresses a superficial anger which Moshe displayed externally. However, ‘Vayichar’ expresses genuine distress and wrath because these opponents were men of worth and good deeds. Moshe actually feared lest Hashem might respect their offering.

We see that Korach and his party were sterling personalities. And here we learn an invaluable lesson. Not as generally thought by most men, that if they would be convinced of the truth by open miracles, they would surely be perfectly righteous men. But here we see that even more than the test of belief in Hashem and in His management of men’s lives, there is still a more difficult test of overcoming ones own character traits such as jealousy and the desire for glory.

Korach saw all the miracles. He stood on the shore of the Sea as it was split and sang together with the entire Nation. At Har Sinai he heard the Voice of Hashem and had shouted “We shall do and we shall listen!” together with all Israel.

Belief was no obstacle.

But the test of Envy and the desire for Glory, this was overpowering.

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

Shabbat Shalom

“And now let the power of Hashem be great, as You spoke saying:” (14:17)
“Hashem, slow to anger, and great in kindliness, forgiving iniquity and transgression…” (14:18)

“The power of Hasham” means the glory of Hashem’s name among men. Why is the greatness of Hashem’s name called in the verse “the power of Hashem?” This is because the power of Hashem is demonstrated by His kindliness to His people Israel.

Thus the second Beracha in the Amidah is named ‘Gevurot’ (”Mightiness”) and begins with the words “You are mighty.” The following words speak entirely of Hashem’s Kindliness, “You revive the dead, You are great to help, You cause the wind to blow and You bring down the rain, You supply the needs of the living with kindliness…”

Thus all the kindliness which Hashem’s world offers to men is a demonstration of the Power of Hashem. And a demonstration that all of His Power is for Kindliness (”great to help” – “rav le’hosheea”)

Actually, Hashem did not need Moshe’s urging, and His granting of forgiveness (14:20) would have been forthcoming without Moshe’s intercession. Hashem knows that His Name is aggrandized in the world because of His kindliness to Israel. But here the opportunity was offered to Moshe to enunciate this principle and to elevate Moshe for his devotion to Hashem’s glory and for his devotion to Hashem’s people.

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 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