Miller’s Musings Parshas Vayeilech

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Miller’s Musings

פרשת וילך

When I’m Gone

However much Moshe prepared them and whatever precautions he took, there was never going to be anything that could fully ready them for the reality of his impending death. The loss of his influence, the absence of his care and the lack of his unique leadership was never going to be something that could be entirely replaced, even with one as great as Yehoshua. Yet Moshe did what he could to equip them with the admonitions and advice that they needed for the journey ahead. One such caution that he gave them took the form of a kal v’chomer, a logical device that states that if something is true of a weaker case, it certainly applies on a stronger one. Here his claim was that if “even while I am alive with you today you have been rebellious, even more so after my death. ” The issue with such an argument is that in fact Moshe’s death may have had the opposite effect. As we will see, his presence may have been a crutch to lean on, whereas without him they would be spurred on to greater individual, independent heights?

Lest one think that this would not be a person’s reaction to such a loss of inspiration, we must examine a Gemoro that relates just such an incident. It tells of a time in which there were some troublemakers within Rav Zeira’s neighbourhood. Rav Zeira befriended them (despite the objections of others in the community) and attempted to help them mend their ways. When he died this problematic element in the town realised that they no longer had Reb Zeira to pray on their behalf and so made their own efforts to repent and come back to Hashem. And if this was the case for them, perhaps the Jewish people would have reacted similarly to Moshe’s demise. Rav Yosef Chaim Sonnenfeld answered by explaining that Moshe in his statement was in fact referring to one specific rebellion whilst he was alive; the rebellion of the golden calf. When they committed this heinous sin it was because they thought that Moshe had died and was not returning to them. His logic is therefore absolutely sound. If when they only thought he had died (and it was only after a very short period of time), the people rebelled so tragically, certainly once he is actually dead and may have been so for a long time, they will certainly rebel against Hashem. It was this episode with the golden calf that caused Moshe to be so concerned.

Talking of what ‘triggers’ a person, is something that has become part of the vernacular. It describes some stimulus that instigates an emotional reaction. In the spiritual world there are also triggers and they are individual to each and every person. Being in the company of certain people can influence us to behave in ways we don’t like. Putting ourselves into certain situations can bring out the worst in us. And not looking after ourselves in the way that we need, can lead to us being unable to react to struggles as we would hope. Instead of just considering specific areas we need to improve, we could perhaps also consider what our triggers are for spiritual failures; who and what we need to avoid if we want to have a successful year ahead. If we can stop ourselves from ever entering the battle, we are assured that we can never lose it. Putting ourselves in the right places, with the right people at the right time must be our first step.

*May this Shabbos of returning bring us one step closer to Him*

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Parshas Vayeilech

The Jewish people are warned that they will stray after other gods, and Hashem will be angry with them and they will suffer hardships. The Jewish people will say, “Is it not because my G-d is not in my midst that these bad things have happened to me” (31:16-17). The following verse describes Hashem’s response “I will surely hide My face.” This seems rather strange! The Torah tells us that the Jewish people will admit that they were at fault. Why then will Hashem hide His face? The Ramban explains that the Jewish people will not do a complete admission. It will be just be thoughts of admission. They will not yet have completed the teshuva process.

Another answer is also suggested, an answer that actually undoes the question. There was a fundamental flaw in their attitude when they said, “My G-d is not in my midst.” There is no such thing. The Jewish approach is that Hashem is always with us (R’ Simcha Bunim MiPeshischa – quoted). Even in the hardest times, in the times of suffering, Hashem is with us. We generally do not know and understand the ways of Hashem, but He is directing and guiding all of our affairs, to help us. Sometimes we may need a shake to wake up. Sometimes it is a very painful shake. But He never deserts us. He is the One waking us up, because He loves us and wants what is best for us.

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We’re NOT all individuals!

In this week’s parshah, Vayelech, we find the mitzvah of “hakhel”. The entire Jewish nation, men, women and children, were required to be present at the temple during the 2nd day of Succos in the year following the completion of the shmittah cycle. In front of all present, the king of Israel would read selected portions from the book of Devarim- the 5th book of the Torah.

The commentators offer various ideas regarding the purpose of this mitzvah, one such thought is as follows. A repentance carried out by a unified public is of tremendous value.

Following the Days of Awe, during which each individual was given a chance to introspect and reassess his life’s direction and thereby make the required changes- now a few days later, a further opportunity was given for a national display of penitence- an opportunity for introspection on a national level, to clarify how, as a society, they had/ we have erred and consequently for each individual to take the necessary steps to do his part in order to change society for the better.

Every person counts.

R’ Ezer Pine

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Trepidation Or Joy Or Both?

REMINDER TO DO PRUZBAL BEFORE ROSH HASHANAH

On every Yom Tov we say Hallel. Why do we not say Hallel on Rosh Hashana (and Yom Kippur)? The angels asked Hashem this question. Hashem responded that the King is sitting in judgment – how can the Jewish people possibly say it when the Books of Life and Death are open (Talmud Rosh Hashanah)! It seems that Rosh Hashanah is a time of trepidation. On the other hand we get dressed up and eat a festive meal which seems to suggest that it is a day of joy. Which one is it?

It would seem that it is a day of both emotions, but not separate, independent feelings. One is dependent on the other. We need to be afraid of the awesomeness of the judgement and through this we can be certain that we will be meritorious in our judgement (Mishne Brurah 684:1).

Perhaps the idea is that we know that on Rosh Hashana we coronate Hashem as the King over the whole world. When we fear the judgment and appreciate that everything, absolutely everything, our health, livelihood, happiness, etc. for the upcoming year is decided on Rosh Hashanah by Hashem, this shows that we really believe that Hashem is in charge of the whole world. Once we show this, then we can be happy that He will indeed grant us a positive judgement.

Kesiva v’chasima tova

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Miller’s Musings Parshas Nitzavim

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	Quote of the Week: “Make each day your masterpiece.”

Miller’s Musings

פרשת נצבים

Today’s the Day

Moshe’s existence in this mortal realm was coming to a close and he does what he has always done; he thinks about his people and their needs. He urges them to make a covenant with Hashem, to ensure their place as His nation. He warns them of the dire consequences of failing to live up to their responsibilities and the resultant torment that will ensue. But he also ensures them that redemption will always be just around the corner, with Hashem waiting for our willingness and resolve to return. Moshe begins his address with the words “You are standing here today”, a declaration of their endurance despite so much provocation of Hashem during their sojourn in the desert. But what else can we learn from these opening words and in particular the word “today”?

We are told that every child before it is born makes a solemn oath to be righteous and not to be wicked. An oath made at such an auspicious time is one that we surely fully intend to honour, yet it is one that many of us fail to live up to. The well-known verse in Tehillim states that the one who will ascend the mountain of Hashem and stand in His holy place is those who have “not taken a false oath by My name or sworn deceitfully.” The Divrei Aggoda understands this to be referring to this promise that is made in the womb, that, in the righteous individual, was not false nor sworn deceitfully. He explains that those who do not live by this promise, and therefore do not merit such a distinction, is not due to a lack of desire to do so, nor is it a decision to ignore their own proclamation. Rather the reason people do not fulfil their vow is because they push off its fulfilment every day to the next day. And when they reach the next day, they push it off once again. This is what Moshe is telling the Jewish people, that they should be standing there “today”. No other day. Today. Yesterday is not today, nor will tomorrow be. Our entire focus must be on living up to that promise that we made right here and right now. This was the essential message that Moshe chose to begin his passionate plea to the Jewish people.

Living ‘in the moment’ has become something of a catchphrase for this generation. Being fully present, letting go of the past, not waiting for the future. But in truth this is an ancient wisdom that was transmitted by Moshe centuries ago. We are given days like Rosh Hashona and Yom Kippur, when we feel their significance and power, but in truth every day is the most important one of our life. Every day is an opportunity to be true to that promise that we all once made, to get closer to being that righteous one. We have to live with the knowledge that each day and each moment carries with it almost limitless possibilities and potential. We have to grab each day and make it ours, take each day and wring the most out of it that we can. The past is there to inform us and learn from, the future is for us to look towards and plot our path, but the here and now is where we must live and where our focus must be. We don’t know what tomorrow will bring or if there will even be one. If we are always waiting till the next day, we will never achieve what we are meant to. Be kinder today. Be more compassionate. Focus more on Hashem. Be the better you and be all you can be. There is no time like today and never will be again.

*May we appreciate this Shabbos for the uniqueness of what it is*

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Enthused Yiddishkeit

This week’s pasha, Nitzavim, contains the “closing remarks” of the Moshe’s monumental final speech to the Jewish nation prior to his death and their entering the Land Of Israel.

Some way into the parsha, there is a verse which begins by Hashem telling His people that “see, I have placed in front of you today (the choice of) life and good, and death and bad”, and then a couple of verses later Hashem concludes “choose life so that you and your children after you will live”

The commentators ask that what was the need for the Torah to say that one should choose life so that he and his children after him should live? The Torah already told us that life and death were at stake depending on the chooser’s decision.

An answer offered is that the Torah is not here telling us why to make the correct decision, but rather how to make that decision- it has to be done in a way “that one’s children will live after him”.

A person can make his own personal decision to live life the right way, however, if he does so giving the impression that religious observance is a yoke, something he just “has to do” and is to be slalomed around whenever mitzvah observance “inconvenient”, then there is little chance that his kids will be interested in following suit.

The way to really choose life is by not only observing the letter of the law, but doing so with an enthusiasm, in a way that one’s children will want to emulate his way of life and thereby, in the fullest sense “live after him”.

R’ Ezer Pine

Parshas Nitzavim

When the leadership of the Jewish people was about to be transferred from Moshe to Yehoshua, Moshe made them into a standing assembly (29:9 with Rashi on verse 12). Why was there a need to have standing assembly? Could they not have been sitting?

Standing in this context does not mean standing on one’s feet, rather it means standing still and catching your breath and taking stock. The change of leadership was an opportunity for the Jewish people to reflect on the past, to examine what they had achieved and where they were holding.

Our days are very busy. We are so busy working, dealing with children and even helping other people or doing other wonderful mitzvos. We neglect to take stock of our own situations. We are often stuck in a rote.

Rpsh Hashanah is just around the corner. It is no coincidence that parshas Nitzavim falls on the Shabbos before Rosh Hashana. Another year has passed. Where are we holding? How do we compare to last year? What happened to our ideals and goals? Are we still striving to meet our goals and ideals. What are our goals and ideals? We would do well to stop and ponder before the day arrives. (R’ Frand based on R’ Eliyahu Meir Bloch)

Cracked Shofar

Someone “borrowed” someone else’s shofar without permission and used it for the mitzvah of shofar on Rosh Hashana. After blowing, it was discovered that the shofar had cracked as a result of the blowing. There are two halachik questions.
1) Did he fulfill his obligation of shofar (before it got cracked)?
2) Does he need to pay for the damage caused to the shofar?

He definitely did fulfill his obligation of shofar before it cracked. Even though there is a general rule that a person may not fulfill a mitzvah with a stolen item, shofar is different, since the main mitzvah of shofar is hearing the sound of the shofar and a sound cannot be stolen, therefore there is no problem. (Mishne Brurah)

Regarding paying for the damages there are many factors and opinions to discuss. Some of them are as follows. Someone who “borrows” without the consent of the owner has the halachik status as being a thief. However, regarding items to be used for mitzvos we assume that people are happy to lend their items for the performance of a mitzvah. But this is only true if there is no monetary loss involved. Some hold that since a monetary loss did occur (the crack), the “borrower” therefore reverts to being a thief. A thief is liable for any damages that occur to the stolen item. Perhaps though, only monetary losses that normally happen during usage can render him into a thief. Normally a shofar does not crack when blown. Therefore he should remain like a borrower. A borrower is exempt for damages that occur through normal usage of the item. However, one of the reasons given for this exemption is that the lender was at fault for lending him something that turned out to be unfit for such usage. In our case the lender did not give it to him, he took it by himself. Since it is unclear whether the “borrower” is obligated to pay, we cannot obligate him to pay. (Shimru Mishpat)

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Individual Judgement: Three Perspectives

We are judged on Rosh Hashana as a shepherd inspects his sheep, who inspects and counts his sheep for various reasons. He wants to see if they are all present. Perhaps some have run away or died. Similarly, Hashem reviews and judges us to see if we are still part of his flock. Have we abandoned Him and His Torah – if not totally then perhaps partially? How solid is our belief and faith? How strong is our belief and commitment to G-d and His Torah? The shepherd also wants to see if the sheep are healthy or sick, whole or blemished. Similarly, Hashem judges if we are fulfilling His mitzvos and perfecting our middos (character traits), or are we spiritually sickly and blemished. Finally, the shepherd wants to check if each sheep bears his brand and is identifiable as belonging to him. Similarly, G-d created the world to be populated with human beings who bear His brand and therefore testify to the existence of their Shepherd. Every human being is individually scrutinized as to how manifest and visible this brand is in their life – how well one has represented G-d’s image. The Jews are referred to as holy sheep, who represent not only G-d’s existence but His holiness. We bear a special brand that must bring honor and glory to the shepherd because we are His elite flock. Each Jew is judged on how his conduct from the past year reflects holiness and Godliness as a member of the kingdom of priests and the holy nation.

A second facet of our judgement is that Hashem evaluates the progress that we have made in the past year compared to our level in the previous year. Even if we have been faithful representatives of G-d in the previous year, this is not enough. A Jew must constantly seek higher and higher levels of perfection. He must be dynamic and not stagnant. If our status in the past year has not shown growth and improvement we will be found lacking no matter how lofty our status is.

However, even if we have progressed and grown in an exemplary fashion and truly represented the divine image, there is yet one last aspect that is considered: Are we fulfilling our unique mission in life? Every Jew is blessed with abilities and talents that are divinely provided to him so that he can make his unique contribution to the world.

(There is also a collective judgement – how we functioned in the communal structure as members of the Jewish people)

(Rabbi Zev Leff)

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Miller’s Musings Parshas Ki Sovo: Not One Muscle

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	Quote of the Week: “Without G-d you can do nothing. With G-d there is nothing you can’t do.”

Miller’s Musings

פרשת כי תבוא

Not One Muscle

To say anything is the reason for the world being created, is a monumental statement indeed. The typical suggestion for such a notion would surely be that it was the Torah or mankind for which the world was brought into being, but the Medrash in Bereishis has a different answer and one that relates to our Parsha. On the words “Bereishis Boro”, “In the beginning He created”, the Medrash comments that the world was created for the mitzvah of Bikkurim which is called the “Reishis”. This beautiful mitzvah, which required one to bring their first fruits to the Beis Hamikdosh, was performed as a thanksgiving to Hashem for the bounty He had blessed us with. Though certainly a powerful act, what was it about it that made the entire existence worthwhile?

Understanding and truly believing that Hashem created this world does not necessarily require great wisdom or even great faith. As one marvels at the grandeur and complexities of the planet and universe that we inhabit, we are surely left with no doubt that there must have been a Creator. From the infinite constellations that populate the cosmos, to the billions of microscopic neurons that serve the human brain and allow us to function in a myriad of ways, there are none that cannot conclude that there must have been He that designed and formed all that there is. But where we may fail and where we might find ourselves challenged, is in believing and knowing that all that we do is actually only due to the grace of G-d. When we perform acts that appear to be the results of our autonomic choices and our own power and strength, it is then that we often lack the true vision to see that all this can only be if Hashem decides that it is so. Every breath, every movement, every action is all because He allows it. Without His will we would be powerless and without His wishes we could cease to be. Faith of this kind is one that is represented and nurtured by the mitzvah of Bikkurim. When we take all that we have worked so hard for, sowing, ploughing, harvesting and much more, and then we give it back to Hashem, we are declaring and raising our voices heavenward with the acknowledgment that, despite how it may appear, none of this is truly the result of our efforts. It is all directly from the hands of Hashem. It is this recognition, in all aspects of our lives, for which the world was created. (Darchei Mussar)

Pronouncing Hashem as our King is something easily done. Living with this idea and acting accordingly is something that requires a lifetime of work. It is not just an assertion that He is our ruler and therefore dictates all we must do. It is also a proclamation that Hashem rules and governs every limb and every action that we perform. It is all the power of Hashem and none of our own. Where we exist is in the thin line of the choices that we make. This is who we are and who we will become. Whether are decisions come into fruition or not have absolutely nothing to do with us. We can decide it just as much as we can decide the setting of the sun, the movement of the tide or the collapse of a star within the vast universe. To know this generates so much sincere gratitude for all that He does. To know this takes away so much pride and arrogance and allows us to consciously live in the hands of Hashem, as we all truly are.

*May this Shabbos open our eyes to how much we owe to Hashem*

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