Parshas Shoftim

(This should be a merit for my grandfather, Chona Reuven ben Zalman, whose yartzheit is today.)

A Jewish king was instructed to have two sifrei Torah, one was to be kept with him at all times and the other was to be stored away in his treasury (17:18 with Rashi).

We can understand the significance of having a sefer Torah with him wherever he went – so that his every move should be subjugated to the Torah and directed by the Torah. But what was the significance of needing a sefer Torah hidden away with his treasures?

It was much easier for the king to behave appropriately when he was in the public eye; the probing eyes would keep a check on him. But when he was away from the public forum, in his own domain, hidden away, out of the spotlight, it would not be so easy to act in the manner that was expected. Therefore the Torah commands him to have a second sefer Torah, one reserved for his hidden treasures, to remind him that even when he was all alone, he was still expected to be with the sefer Torah – the sefer Torah was still the sole focus and determinant of his actions. (R’ Chayim Meyer MeVitznitz)

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Smile

Blowing The Shofar In Elul

From Rosh Chodesh Elul we started to blow the shofar at the end of shacharis. The custom of most places is to blow from the second day of Rosh Chodesh. On Rosh Chodesh itself we blow because Moshe Rabbeinu went back up the mountain to receive the second tablets. A shofar was blown so that people should not make a mistake similar to the previous time that he went up the mountain when he delayed in returning (in the their view) and they sinned with the golden calf. Hashem was exalted as a result of this blowing. Therefore we too blow the shofar on Rosh Chodesh. Elul is a special time and opportunity to enhance our relationship with Hashem. Therefore one reason that we continue blowing the shofar the rest of the month is to wake us up and assist us in utilizing the month properly as the verse says, “Can the shofar be blown in the town and the people not tremble.”

On Rosh Hashanah we blow different sounds. Each set of sounds always starts with a tekiah and ends with a tekiah, but sometimes in between is a shevarim-truah, sometimes a shevarim and sometimes a truah. This is because we are not sure which is the correct sound to make. In Elul, when we blow the shofar we should also blow all the different options so as not to err on Rosh Hashana! This is indeed the the custom in some places. However, most places only blow shevarim truah in the middle. Why? Without getting too involved, we rely on the view of Rabbeinu Tam who holds that on Rosh Hashanah we can fulfill the mitzvah by blowing shevarim truah in between the two tekios (Bach).

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A Refuge In Time

(Rosh Chodesh Elul is today, Sunday and yesterday)

The Arizal reveals that the month of Elul is hinted in the parsha that discusses the cities of refuge for someone who killed unintentionally. The first letters of the phrase “Inah l’yado v’samti lach” (Shemos 21:13) spell out Elul. Somehow the cities of refuge and their significance are connected to this time when we are meant to repent and prepare for the Day of Judgement.

One who appreciates the supreme value of every moment of temporal life will not be negligent or careless and cause his own or another’s life to be in danger. An unintentional murder is not the result of an accident beyond one’s control; rather, it is the result of carelessness and negligence. Only an individual who does not appreciate the value of life, whose regard for the importance of life is deficient, could possibly be negligent in a manner that could cause another’s demise. One who fails to act with the proper regard for human life and causes unintentional homicide needs to be reeducated and impressed with the value of life. This is achieved through sending the unintentional murderer to the cities of refuge. The cities of refuge were the cities of the tribe of Levi. They devoted their lives to spiritual pursuits. Seeing this would clarify and put into perspective the true purpose of life.

The entire year we are negligent; we do not not consider our lives in light of eternity. We carelessly and foolishly commit sins that rob moments of our lives of their intrinsic eternal value. We are so to speak, guilty of unintentional murder of ourselves. Therefore Hashem gave us the month of Elul as a “time of refuge” in which to regain our perspective on life, to utilize it as a means to generate eternal bliss.
(Rabbi Zev Leff)

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Miller’s Musings

MILLER’S MUSINGS

ראהפרשת

Open Hand Policy

Providing for those in need is something that the Jewish people have always excelled at. Whether it be community organizations or individual philanthropy, looking after those less fortunate is something that has been inbuilt into the Jewish identity. Our Parsha reflects the value of the attribute of giving when it instructs us not to “shut your hand from your needy brother. But you shall surely open your hand to him.” The meaning of this expression is clear, but we may still wonder why this particular turn of phrase is utilised, when a simpler directive to ‘give to the poor’ would have been equally unambiguous and less verbose?

The forms that charity can take are practically endless and the way that one can give are unlimited. Anything that lightens the load in some way or provides for some deficiency would come under the category of this practice of altruism. In fact the Sages tell us that the provision that you are required to give is entirely dependent on the recipient. For one inured to living with only the very bare essentials of life, donating what is needed to provide this is enough. But for one more accustomed to a more extravagant lifestyle, one must furnish them with all that is needed to restore them to their standard of living and the honour and privilege they are used to. There is no ‘one size fits all’ with regard to charity, rather everyone must be judged individually, on a case by case basis and it is this, says the Vilna Gaon, that is being alluded to in our Parsha. For if one’s hand is closed, it appears that each of the fingers are of equal length. But as soon as one opens a clenched fist, it becomes quite apparent that in fact the fingers are distinct in their length. The verses are telling us firstly that one needs to be benevolent and show compassion to the impoverished. But it is also hinting to us, with the need for an open hand, that how much one should give is not the same for each person, but must reflect their unique situation in life and what it is that they are lacking. We must give with thought, consideration and a true desire to do whatever it takes to bring relief and comfort.

Some are able to give less and some more. In the eyes of Hashem it is of no consequence as long as we are giving what we can. But as with all good deeds, our intentions can define their value. If we are truly desiring to benefit the other person, there will be some attention to what it is they actually need, not just what we would like to offer. What can we do to make their life easier? How can I give something that will eliminate some of the distress, anxiety or pain? Every person has their own needs, sensitivities and perspective and this equally applies to how we speak and act towards people. What may be appropriate to say or do to one, may be highly inappropriate to another. We cannot just act in the same way to every person we are in contact with. You and others may think something is humorous, but there may be another for whom such comments are hurtful and callous. Every person is a world unto themselves and we must be so mindful of this in all our interactions. Treat everyone in this way and we may be going some way to making the world a happier place.

*May this Shabbos bring us to seek what is best for all others*

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Parshas Re’ay

We find an interesting idea in this week’s parsha. A false prophet will predict wonders and they will come true. Yet, despite this, we may not listen to him as he did not receive his prophecy from Hashem. This seems very strange. If we should not listen to him, why did Hashem enable him to make such predictions? It is a test from Hashem to ascertain whose side are we on (13:2-6 with Rashi).

We may not have prophets, neither real ones nor false ones, but we still have similar situations where we are being tested by Hashem. For example we should not have our businesses operating on Shabbos. Yet we find that some people do operate their business on Shabbos – and they seem to be successful. This is a test from Hashem. How will we respond? Will we also want to open our businesses on Shabbos or will we show our loyalty to Hashem and keep them closed, preserving the sanctity of Shabbos?

Another example is that we we sometimes see people cheating in business and they seem seem to prosper as a result of their crooked ways. Again this is a test from Hashem. What will we do? Will we succumb to the lure of what seems like an easy way to earn some more money or will we adhere to the rule book and do the right thing?

They are tests from Hashem and if we knew how much Hashem will applaud our victory, we would have no doubt how to act?

No Challenge Too great

This week’s parsha, Re’eh, contains within the laws of the “tithes” and for our purpose, the second tithe. Regarding which, the farmer was required to take a 10th of his produce to Jerusalem and eat it there. The Torah adds that if a person’s 10th was too large to take with him, then he was able to “convert” his produce into an equivalent monetary amount, which he could easily carry to Jerusalem, and use it to buy food which he was to eat there.

A homiletic approach to the text of this verse is as follows. The verse reads- “And if the way be too long for you, that you are unable to carry it, for the place which the Lord, your God, will choose to establish His Name therein, is too far from you”- If the way (to the temple) appears to you too long, and the weight of the load bothers you to the extent that you can’t carry it- this predicament is symptomatic of the fact that “the place is far from you”. The word “mokom” which literally means place is also one of the names of Hashem and therefore this verse could be understood as coming to explain the reason why our farmer is having a tough time fulfilling this mitzvah- because he feels that his relationship with G-d- “the Place” is distanced.

If our farmer would truly understand and feel the closeness that every Jew should feel with regards to his relationship with G-d, then no mitzvah would be too challenging.

Love breaks all boundaries- if Hashem’s love for His People was reciprocated then no challenge would be too great.

R’ Ezer Pine

(Based on the writings of the “Alshich HaKodosh”)

Black is Beautiful

The paint on the battim of the tefillin has rubbed off in a couple of spots, leaving small white areas. Are the tefillin pasul (invalid)?

This is a major dispute among the authorities. Even though many consider them to be kosher (see Mishnah Brurah 32:184), as many hold that the black of the battim is only a matter of beautifying mitzvos and a custom, it would be wise to paint them (lishmah) as soon as possible. Markers and brushes with reliable hechsheirim for painting battim and retzuos (straps) are available in most Judaica stores. (The retzuos should be black – this is a halachah le’Moshe M’Sinai)

The guideline above is based on the assumption that the spots where the paint rubbed off are immediately noticeable. However, if the battim give the general impression of being black, and the white spots are noticeable only upon close inspection, then the tefillin are fine (Halichos Shlomo). Although it would be best to paint those spots as well, it need not be considered urgent.
(Inside סת”ם – A Complete Buyer’s Guide by R’ Reuvain Mendlowitz)

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Ahavas Chesed – The Love of Kindness

In the first, second, fourth, and fifth years of the seven-year shemittah cycle, Jews living in Israel were commanded to separate a tenth of their crops and bring them to Jerusalem to eat. In the third and six years of the cycle, that tenth was given to the poor as ma’aser ani.

At first glance, it would seem that the order of ma’aser sheni and ma’aser ani should have been reversed. Why were the landowners not required to first share with the poor and only subsequently to enjoy their produce in Jerusalem. In other words, why was ma’aser ani not given at the beginning of the three-year cycle, and only then ma’aser sheni?

Rambam (Hilchos Matnos Aniyim 10:2) writes that one must give tzedakah with a joyous countenance, and that giving in a disgruntled manner negates the mitzvah. Thus we see that the attitude with which one gives tzedakah is intrinsic to the mitzvah itself. And in the concluding blessing of Shemoneh Esrei we thank Hashem for giving us, “through the light of His countenance a Torah of life and a love of chesed.” It is not enough to do chesed. One must love chesed.

The goal of our striving in this world is the perfection of our neshamos (souls). The mitzvos are the means to achieving this goal. There are two mitzvos which enable us to emulate Hashem as He relates to us. One is talmud Torah. Through the study of Torah we attach ourselves to G-d’s mind, as it were, as He created the world. The second is chesed. The basis of all existence is G-d’s desire to do chesed to His creation. Hence when we do acts of chesed with a strong desire, we follow in Hashem’s footsteps.

We are now prepared to understand the order of ma’aser sheni and ma’aser ani. By commanding us to bring one-tenth of our crops to Jerusalem to rejoice there, Hashem taught us two vital lessons. The first is that our material possessions are a present from Hashem and He can dictate how we use that material bounty. The second is that using material wealth in the way prescribed by Hashem generates feelings of joy and sanctity.

Once we have internalized these lessons in the first two years of the cycle, we can offer that bounty to the poor in the third year — not perfunctorily but with a true love of chesed.
(Rabbi Zev Leff)

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Miller’s Musings Parshas Ekev: Fear and Growthing

This week’s Miller’s Musings is sponsored in honour of the happy occasion of the birth of a son to Harrison and Adina Kauffman

Miller’s Musings Parsha Ekev

The Jewish people entering the land of Israel, must have encountered tremendous trepidation in the knowledge of the challenges that lay ahead in conquering a land full of mighty tribal warriors and impenetrable fortresses. The Torah, however, instructed them not to be afraid, phrasing it in a strange way. “When you say these nations are more numerous than me, how will I be able to drive them out, do not fear them”. Surely if the Jewish peoples’ thought process is as described, they will certainly fear them!

In truth the task that lay ahead was beyond them. There was no way that a nation of their inferior size, their naivety in warfare and inexperience of battle, would be able to remove these nations from their land. They didn’t know the lie of the land, they had no idea of the tactics of combat and their enemy possessed everything they lacked. This was a reality and required acceptance. What they did have, and what guaranteed their success, was the express assurance of Hashem that they would vanquish their foes and would eventually seize hold of the land promised to their forefathers. The acknowledgement of their inability and a total reliance on Hashem was in fact the only way that they could not be afraid. It demanded an absolute dependence on Hashem, which in turn meant no fear.

Of all the most negative and destructive human emotions, fear is perhaps the most detrimental to out growth. It paralyses us and blocks us from becoming who we can be and must be overcome if we are to ever achieve our potential. There are so many things that we would have done if we could have disabled the fear factor and so many things we wished we could achieve were it not for the dread of failure, of embarrassing ourselves or of what others might say. Knowing that when we are doing the right thing, we have Hashem on our side, should be a massive boost to our self confidence and can help us stop living with regret and start living our dreams. Everything we really want is often on the other side of fear and being afraid to make a mistake is the biggest mistake we can make. Believe in Hashem’s love, trust in His support and never let fear rule us.

Have a Shabbos free from fear and full of fulfilment.

L’ilui Nishmas Leah bas Avrohom