Blowing The Shofar On Shabbos

We know that when Rosh Hashana falls on Shabbos (as is this year) we do not blow the shofar. Even though Biblically we should blow the shofar, the sages decreed that we should not (Similarly we do not shake the lulav on Shabbos.) What happens if a person, for whatever reason, transgressed and did actually blow the shofar on Rosh Hashana that falls on Shabbos? Does he fulfill the Bilbical mitzvah of shofar or not? The answer to this question depends on what the sages did when they enacted the decree not to blow the shofar on Rosh Hashana that falls on Shabbos. Did they uproot the mitzvah of shofar in which case there is no mitzvah at all even Biblically or maybe they did not uproot the mitzvah, they just said do not blow the shofar but if a person did blow it, he has transgressed a Rabbinic decree and should not have done it but he would fulfill the Biblical mitzvah. This is subject to a dispute among the authorities. (R’ Akiva Eiger holds there is still a Biblical mitzvah, whereas the Chelkas Yoav holds that the mitzvah was uprooted).

First and Foremost

Parshas Ki Savo

You shall take of every fruit of the ground produced by the land that Hashem your G-d is giving you. You must place it in a basket, and go to the site that G-d will choose (Devarim 26:2)

The Torah commands us to take the first fruits and bring them to the Kohen as a thanksgiving offering to Hashem. Elsewhere we are enjoined to dedicate all our firsts to Hashem – the first shearings of the wool, the first of the dough, the firstborn of man and animal, etc. Why did the Torah not command us to offer the best of our produce and not the first?

The importance of the first lies in the fact that it is the root and foundation of all that follows. The foundation of a building must be totally free of imperfections. A hairline crack in the foundation endangers the entire building, whereas that same crack in the fourth floor would not be significant. Similarly, with respect to everything having to do with holiness, the beginning must be holy and pure if holiness and purity is to emanate from it. Any imperfection in the root will manifest itself a hundredfold in what grows out of it. Therefore, we dedicate all firsts to Hashem to firmly establish the foundation and root of all that follows.

The sages (Yerushalmi Chagigah) blame Elisha ben Avuya’s tragic departure from the path of Torah on an incident that occurred on the day of his bris. The great Sages of Jerusalem were discussing Torah at his bris with such intensity that a fire descended from the heavens and surrounded them. When Elisha’s father saw this, he announced that he would devote his son to Torah so that he would also be able to work such wonders. His father’s distorted motivation left its mark on his brilliant son, when later in life Elisha came to distorted conclusions on the basis of various incidents he witnessed. He saw a child fall to his death while fulfilling his father’s command to send away the mother bird before taking her eggs. Since the Torah specifically promises length of days for honoring one’s parents and sending away the mother bird, he concluded there is neither justice nor a judge. R’ Yaakov, however, saw that reward for mitzvos is not in this world but rather in the next.

Thus did the wisest of men say (Koheles 7:8) (normally translated as, “The end of the matter is greater than the beginning” but can be understood) “A good end emanates from the beginning.”
(Rabbi Zev Leff)

Miller’s Musings Parshas Ki Tzeitzei-No Bread and No Excuses

To receive Miller’s Musings as text and audio by WhatsApp or Email, text/WhatsApp 07531322970 or email millersmusingsrabbi
This week’s Miller’s Musings is sponsored to celebrate the Batmitzvah of Morasha bat Zalman Eliyahu/Malka and לעילוי נשמת מרים בת יעקב
Quote of the Week: “It takes courage to grow up and become who you really are.”

Miller’s Musings

Parshas Ki Tzeitzei
No Bread and No Excuse
The Jewish people has always been one that is accepting, and ultimately welcoming, to any with sincere devotion to a Torah life. Yet there are exceptions such as those that are outlined in our Parshah, the nation of Moav, who were limited in terms of their entry into the Jewish community. There are two reasons given for this; their refusal to supply bread and water for the wandering Jews in the desert and because they hired Bilom to curse them. At first glance both reasons seem condemnatory for the Moabites, but is the first rationale, an admittedly rather uncharitable and callous act, entirely necessary once we know the fact that they tried to bring about our total annihilation via the afflictions of Bilom? Would this second justification not be grounds enough for their prohibition?

The human being is a complex and multifaceted creature. Actions can be contradictory and seemingly entirely incongruous with past act. And yet for every decision there is a reason and for every apparently inconsistent set of behaviours there is some thread of motivation that unites them all. People are of course able to overcome their baser instincts, but for those not developing and perfecting their traits, there will be a common denominator in their conduct and excuses will fall by the wayside. For in fact, explains the Darchei Mussar, the people of Moav could claim that they were indeed a compassionate nation but merely lacked the means to provide provisions for the millions amongst the Jews that would require feeding. This defense however is entirely quashed by their hiring of Bilom at the expense of vast fortunes in order to destroy the Jewish people. They are in fact not two reasons for their disqualification. It is all one claim against them. They would not furnish the Jewish people with the sustenance they needed and all possible justification for this was eliminated when they employed Bilom.

What are your principles that you live by? What do you truly believe in and what are the standards you will not contravene? Now ask yourself, if you are truly sure. You see for all our claims of living according to certain morals, the truth is that these are often ideals that we would like people to think we adhere to, yet when it is more challenging to maintain them, can suddenly seem not quite as important. People are quick to judge others and demand obedience to their guidelines and perception of ethical behaviour. Yet when they are faced with the same moral dilemma, they can suddenly fall short of their own self-righteous indignation. One must be careful to ensure that the lessons they are preaching are not direct contradictions of their own life choices. One has to be supremely careful to make sure that you know who you truly are so as not to fall into hypocrisy and self-delusion. Are you really keeping to those benchmarks that you are setting? Are you not seeing in others the faults that are reflections of your own? Dig deep and examine who you truly are and what you truly believe. If you still find that you value these qualities then you must start to make sure you are working towards them. Any less and you must start to question yourself and your convictions.

*May Shabbos show us who we are and who we want to be*

If you would like to sponsor a week of Miller’s Musings l’ilui nishmas someone, for a Refuah Sheleima or to celebrate a Simcha please send a message to millersmusingsrabbi or to 07531322970

Growth Through Guilt

One of the many mitzvos found within this week’s parsha, Ki Saitzai, is the prohibition not to allow the proceeds that a prostitute has “earned” to be used as a temple sacrifice. The common explanation offered is that something that was earned through such immoral and contemptible behavior has no place in the service of the Almighty.

However, the Ramban offers a different explanation. He says that the likely motive behind this women’s spiritual generosity is to placate her intolerable feelings of guilt. The Torah’s attitude is, do not allow her to “quieten” her daemons. Guilt, for worthy things is a tremendous gift which if not ignored gives us the impetus and opportunity to right our wrongs.

The “Days of Awe” are fast approaching and a little bit of guilt wouldn’t go a miss.

R’ Ezer Pine

Parshas Ki Seitzei

The parshas begins by telling us that when you will go to war against your enemies and Hashem will deliver them into your hand… Even though the verse is referring to a real battle, many say that it also alludes to a different battle – the fight with the drive to steer us off the track of yiddeshkeit.

There may have been times when we have wanted to improve or change some of our ways. We had good intentions and good ideas but they did not bear fruit. The first point to realize is that there is a war out there. When we try to do the right thing there is resistant, it is not easy to succeed. But we should not give it. We can succeed. We can do it. We should out fighting. And then Hashem will help us and He will deliver them in your hand. (Mainly based on R’ Shimshon Pinkus)

Send Her Away

It is prohibited to to remove the eggs or young birds from a nest before the mother bird has been sent away (Chullin 141b based on verses 22:6-7 in this week’s parsha). This is the mitzvah of shiluach hakan.

The mitzvah only applies in a case where both the mother bird and the eggs or chicks are ownerless.

Many authorities hold that the mitzvah only applies when someone wants to remove the eggs or young birds from a nest. Such a person is first required to send away the mother bird. If he chances upon a nest and has no intentions of taking the eggs or the chicks, he is not obligated to fulfill the mitzvah.

There are some authorities who claim that a person is required to physically hold the mother bird and send her away. But many assert that the mitzvah is fulfilled through any act that results in the mother bird leaving the nest. Therefore it would be sufficient to bang with a stick near the nest.

Another point of discussion is what is the intention of the second half of the verse, “You shall surely send away the mother, and the children, take for yourself.” One way to understand it is that after sending away the mother bird, a person is allowed to take the eggs. Another way to understand it is that a person must take the eggs in order to fulfill the mitzvah. (Sefer Shalach Tishalach ספר שלח תשלח)

(There are many other halachos relating to this mitzvah – IY’H another time)

An Individual Awakening

We are now in the month of Elul. Elul is a time of awakening. The shofar is

customarily blown every day, as it was when Moshe Rabbeinu ascended to Mount Sinai on Rosh Chodesh Elul for forty days to receive the Torah. The Jew becomes aware of his responsibilities in this world – his potential to bond with the Creator of the universe and his ability to perfect himself and the entire creation. The shofar arouses us, as do the auspicious days of Elul themselves, to awaken from the lethargy of an entire year. They urge us to once again gain a recognition of ourselves and our mission in this world.

In this light we are given one of the hints of Elul in the verse “U’mal Hashem Elokecha es levavcha v’es levav zarecha – Hashem, your G-d, will circumcise your heart and the heart of your offspring” (Devarim 30:6). The first letters of this verse spell Elul. The awakening of Elul removes all the partitions and obstacles between us and our Creator and intensifies our recognition of and sensitivity to Hashem. To do this, we must reorient ourselves to know both our true selves and our Creator.
(Rabbi Zev Leff)

Miller’s Musings Parshas Shoftim: Barking Up The Wrong Tree

To receive Miller’s Musings as text and audio by WhatsApp or Email, text/WhatsApp 07531322970 or email millersmusingsrabbi
This week’s Miller’s Musings is sponsored for a for רפואה שלימה andשירה בת חיה יעל מרים ביילא בת חנה
Quote of the Week: “The more often you remember what’s truly important, the more truly important you’ll be.”

Miller’s Musings

Parshas Shotfim

Barking Up The Wrong Tree

As the holiest place on earth, the site on which the Beis Hamikdosh stood would understandably have comprehensive and precise regulations about what could and could not be done there. This is true both in terms of a person’s behaviour and reverence whilst being present on this hallowed ground and with regard to what could be done to this location. Our Parsha, as explained by Rashi, commands us not to plant a tree or build a house on the Temple Mount. We can certainly understand a need for tremendous respect and veneration for a place of this sanctity, but why a blanket ban on these additions? What is it about a tree or house that is seemingly inherently negative?

There are many sayings of the sages in Torah literature that compare one thing to another, at times with, ostensibly, very little connective tissue between them. In Gemoro Sanhedrin we are told that one who establishes an unworthy judge is like one who plants a tree next to the altar. Why this comparison is relevant is explained by the Avnei Ezel, who clarifies the true nature of each of these sins. The reason one was not allowed to plant a tree in the location of the Beis Hamikdosh was because one was expected to see the true beauty of that place, its intrinsic holiness. By assembling some other natural or manufactured edifice, one may come to see the splendor in that addition rather than what one was meant to appreciate. Appointing a judge who is unfitting, would be committing a similar error, in that one would presumably be choosing the judge for a reason other than the appropriate ones. Perhaps it would be due to his wealth, general erudition or esteem, when the correct basis for such a position must be his Torah scholarship, moral rectitude and fear of G-d. Both these transgressions are born from an inability to recognize what is truly important about something, both leading to errors of judgement in the way one should conduct oneself with such significant elements of Judaism.

Of all the key battles that we face in life, one of the most crucial is to determine that which is truly important and that which is not. Choosing one’s friends, one’s spouse and one’s path in life, is to a great extent a matter of deciding what it is that really matters. How crucial is popularity to determining who should be your friend? What part does aesthetics play in choosing your life partner? How important is the surrounding environment in where I live? These are all questions that need to be asked and there are many more for every major decision we make. We must give sincere and penetrative consideration to what really matters in life and then start living accordingly. We must learn to appreciate what is truly great about our lives and which parts are the true blessings. So much of our purpose is only achieved by first sifting the wheat from the chaff so that we place the correct emphasis on the things that are the most valuable. Without contemplating and evaluating the relative importance of all aspects of our existence, we could find that are focus is entirely misplaced. The most important choice you make is what you choose to make important.

*May the clarity of Shabbos help us to focus on what is of most worth*

If you would like to sponsor a week of Miller’s Musings l’ilui nishmas someone, for a Refuah Sheleima or to celebrate a Simcha please send a message to millersmusingsrabbi or to 07531322970

Parshas Shoftim

Sometimes war is necessary. However, the Torah warns us (20:19) not to chop down fruit-bearing trees – “Is a tree of the field a man that it should enter the siege before you?” The simple meaning of the verse is that a tree is not a person and therefore should not be destroyed. But the sages, with their deeper sensitivity to the language and nuances of the Torah, understood that the Torah is telling us that there is actually a similarity between a tree and a human being.

A tree was created to grow branches, twigs and fruit. A human being was also created to achieve his purpose – to produce fruits. The fruits of a human being are his good deeds. These fruits should be the ultimate goal of a human being’s existence. His decisions in life, both big and small, should be guided by attempting to maximize his harvest, qualitatively and quantitatively. This is why we were created.

Leadership Qualities

This week’s parsha, Shoftim, begins with the instruction to set up a structure of civil leadership- “shoftim veshotrim titen lecha”- “Judges and officials you should set up for yourselves”. The commentators point out that the word “titen” which means to give, generally implies a benevolent giving, like the giving of a gift. This being the case the obvious question is, in what way is the setting up of a judicial system similar to the giving of a gift. Furthermore, the recipients here are the appointees in which case it should say “titen lahem”- you shall give/ appoint them, not “titen lecha” you should give yourself!! In what way can the appointer be seen as the recipient?

An answer offered is that the role of any person appointed to a position of leadership within the Jewish nation, is to lead by example and act as a spiritual guide teaching how one ought to live their life. The Job description of a Jewish judge is not merely to be an expert regarding all the laws and thereby judge accurately but also to show and instruct the rest of the nation how to live a life of spiritual success and growth- to have leaders possessing these qualities is nothing less than a heaven sent gift!!

R’ Ezer Pine