“A day of Teruah.” (29:1)

The vast significance of the day is given no mention in the Written Torah, and it was taught to Moshe as part of the Oral Torah. Such conspicuous instances where the written words cry out for some explanation were intentionally planned by Hashem for the purpose of emphasizing the necessity of recourse to the Sages that teach the Oral Law. The nations of the world that sought to imitate the Torah and usurp the name of Israel were ignorant of the Oral Law, and thereby they demonstrate their falsehood; and their teachings become harmful and unjust, for they lack the essential modifications which are supplied by the Oral Law in the hands of Hashem’s people.

We declare on this day: “Today was the birthday of the Universe.” Thus the Oral Torah reveals the immense impact of the beginning of a new year of the World’s existence (as apart from the year which begins at Nissan, which was the time of the beginning of the Torah-Nation). Thus this day is the occasion of a new start, which requires the effort of men to begin a more virtuous life of service to Hashem and compliance with His Torah.

Thus this day becomes a Day of Judgment, when we return to Hashem and rededicate ourselves to Him as the Creator of the Universe and the King who controls all of Reality. This is the fundamental and most urgent Repentance, to proclaim today that Hashem is King. He is King for He is the Creator and His creation is for the purpose of affording men opportunity to attain Perfection. Therefore this anniversary of the Creation is a day of judgment to ascertain how men have used the opportunity.

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

Shabbat Shalom

“Take for you Yehoshua ben Nun, a man in whom there is spirit.” (27:8)

Here the word Ruach (spirit) denotes character traits and righteous wisdom. “A spirit of jealousy,” (Bamidbar 5:14) “a spirit of wisdom,” (Devarim 34:9) “of sorrowful spirit.” (I Shemuel 1:15) Thus the intention here is “Yehoshua ben Nun a man in whom there is exceedingly great perfection of character and mind.”

Caleb is praised by Hashem, “My servant Caleb, because a different spirit was in him” (Bamidbar 14:24). For one that chooses to be a servant of Hashem is a man of true spirit.

“And you should lay your hand upon him.” (27:18)

The act which Hashem commanded Moshe to perform was the cause of an additional excellence that was now conferred upon Yehoshua. “And Yehoshua ben Nun was full of the spirit of wisdom because Moshe had laid his hands upon him.” (Devarim 34:9)

This was indeed conferred by Hashem, that “gives wisdom to the wise.” (Daniel 2:21) But Hashem performed this by means of Moshe’s laying on of his hands. (From verse 27:23 we see that Moshe placed both hands upon Yehoshua.) Because Yehoshua had achieved a spirit of wisdom, he now was granted additional wisdom.

But this gift of wisdom was contingent on the act of laying on Moshe’s hands. This act was required by Hashem in order to emphasize the necessity of Tradition (Mesorah) from master to disciple. Only the loyal disciples of the Torah leaders are capable of the wisdom which the future leaders need.

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

Shabbat Shalom

“My (Hashem’s) Bread.” (28:2)

HaRambam (More’ Nevuchim) devotes many chapters to explain away all expressions which might imply corporeality (physicality) to Hashem. Thus, the “eyes of Hashem,” the “hand of Hashem,” “Hashem came down,” “Hashem rejoices,” and numerous other examples which attribute physical properties to Hashem. RMBM declares that it is a serious heresy to believe that such physical descriptions are actually true (Teshuba 3:7).

Now the great question presents itself. If such beliefs are heretical, why does Hashem’s Torah employ such forms of speech that could mislead men into serious errors?

The answer is that despite the peril that men might be led into error by these words, yet these very expressions are urgently necessary in order to prevent a much greater peril. For, as wrong as is the belief in the corporeality of Hashem, the lack of belief in Hashem(atheism) is even worse. Even the belief in an impersonal G-d, conceived merely intellectually without genuine Awareness of Him, is also a very great failure for men.

Thus, Hashem insists that we maintain the principle of His incorporeality and that He is infinitely sublime over all human attributes. But at the same time we must employ all physical expressions when speaking of Hashem, in order to gain a strong and realistic Awareness of Him. Men live by their senses more than by mere intellectuality. In order to make the belief in Hashem effective, the intellectual concepts must be transformed into physical Awareness as much as possible. Therefore we serve Hashem in the Sanctuary as a King is served in the palace. We pray with words to Him, although He knows our thoughts & doesn’t need the sound of our voices. We think of Hashem’s eyes that gaze down upon us. We respect our fellow man because he is the “image of Hashem.” We bow to Hashem even though He is supremely unaffected by any honor which we render Him.

All of these physical attitudes and acts are not necessary for Him. They are urgently necessary for us in order to gain a sensory perception & true Awareness of Him. This Awareness is our purpose in life. Therefore, all the physical terms used by the Torah (and the physical deeds required by the Torah) are vital to bestow upon us the gifts of Fear and Love of Hashem, with which we serve Him when we bring the “bread” offering.

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

Shabbat Shalom