web analytics
July 23, 2014 / 25 Tammuz, 5774
Israel at War: Operation Protective Edge
 
 
At a Glance
Judaism
Sponsored Post
IDC Advocacy Room IDC Fights War on Another Front

Student Union opens ‘hasbara’ room in effort to fill public diplomacy vacuum.



Home » Judaism » Parsha »

Bamidbar: A Unique Awareness Of Hashem

Miller-Rabbi-Avigdor

The Generation of the Wilderness was unique in the history of Israel, as Rabbi Avigdor Miller, zt”l, explains concerning the first verse of Bamidbar. Israel was slated for a special mission in the world, and this mission was begun with a special forty-year inauguration in which Israel gained an intense and unmatched closeness to Hashem.

“In the wilderness” (1:1). This subject cannot be properly understood without recognizing clearly the following guidelines:

A) Never again in the history of the holy nation was the Presence of Hashem among our people demonstrated as strongly and as clearly as in the wilderness. The Mishkan was the most holy sanctuary we ever possessed and Hashem was recognized by the Wilderness Generation in a manner far beyond any other genration or period in history.

B) Never again was our nation concentrated together in one area as they were in the wilderness. Such total national unity was never repeated.

C) Never again did our nation possess a leader who even partially approached the greatness of Moshe.

D) Never again did our entire nation have such a protracted era of leisure to study the Torah.

E) Never again was the nation isolated from the influence of the nations of the world as totally as in the wilderness. When Moshe blessed Israel and prayed for the nation’s optimum happiness, he said: “And lsrael dwelt in security, alone is the fountain of Jacob” (Devarim 33:28).

He thereby enunciated the two chief purposes for which the nation had spent 40 years in the wilderness: 1) betoch (security of trust in Hashem alone) and 2) badad (isolation). By living in an environment where a multitude could not survive, they gained the awareness that Hashem is the sole source of our sustenance. By clustering around the Mishkan; by the powerful influence of Moshe; by the clouds of glory; and by the daily mann, lsrael learned the awareness of Hashem in all aspects of l. Here they gained the attitude of total isolation from the nations and their ways. Thus the wilderness was the grand preparation for lsrael’s future history.

In addition, the period of the wilderness was the model of the great test of this world: the test to recognize Hashem and His kindliness.

“And you shall remember all the way which Hashem your G-d has led you these 40 years in the wilderness, in order to afflict you, to test you, to know what is in your heart, whether you would keep His commandments or not. And He afflicted you, and He caused you to hunger, and He fed you the mann which neither you or your fathers knew, in order to make you know that man does not live by bread alone, but by all that comes from the mouth of Hashem does a man live. Your garment did not become worn out upon you, and your foot did not swell, these 40 years. And you should know in your heart that as a man chastises his son, so Hashem your G-d chastises you” (Devarim 8:2-7).

“For Hashem your G-d has blessed you in all the work of your hand; He has known your walking in this great wilderness; these 40 years Hashem your G-d has been with you; you have lacked nothing” (ibid. 2:7).

These verses seem contradictory; if they lacked nothing, how can it be said that “He afflicted you and He caused you to hunger” and that “Hashem your G-d chastises you?” But this was part of the test in the wilderness, and it serves as a model for the test of all mankind in every generation. Actually, they lacked nothing essential; and even when their circumstances seemed hopeless, Hashem was waiting in concealment to test them, but the help was prepared for them and was sure to come. The wilderness period supplied episodes of apparent crisis and seeming disaster or what appeared to be great discomfort and privation. But it was all a phantom, planned for the purpose of testing the people; Hashem was always nearby to succor them that they should survive. And all that happened was done solely “to do benefit to you in your end” (Devarim 8:16).

Compiled for The Jewish Press by the Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, which Rabbi Miller, zt”l, founded and authorized to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com.
For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.

About the Author: The Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, was founded and authorized by Rabbi Miller to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com. For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Bamidbar: A Unique Awareness Of Hashem”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
The new peace partners; Hams leader Khaleed Meshaal (L) and Palestinian Authority leader Mahmoud Abbas
Khaled Mashaal Rejects Ceasefire and Says Israel Must Disarm for Peace
Latest Judaism Stories
The Yabok River

Today, we remain Hashem’s nachal.

Lenny1

Will Your brothers go to war, while you sit (in peace) here? (Bamidbar 32:6)

PTI-071814

Perhaps, just perhaps, we can relate to this: whenever we feel distant from Hashem, that is the Churban.

Parshat Matot

Over the next 2 weeks covering portion Matot and Maasei, Rabbi Fohrman will bring order to confusion.

Our home is in the center of the Holy Land, surrounded by (what else?) green hills and valleys.

“Sound fine,” said Mrs. Schwartz. “In the middle, paint their names, Shoshana and Yehonasan. He spells his name Yehonasan with a hei and is very particular about it!”

Question: I recently returned from a trip abroad and wanted to say HaGomel. When I mentioned this to the officers of my synagogue, however, they told me – as per the instructions of the synagogue’s rabbi – that I would have to wait until Shabbos to do so. I was not given any reason for this and did not wish to display my ignorance, so I quietly acquiesced. Can you please explain why I had to wait?

Name Withheld
(Via E-Mail)

We may not recognize the adverse affect of eating forbidden foods, but they leave an indelible imprint.

There are several rules that one must adhere to when making a neder.

Important message for Jews in the Diaspora: In times of need run to Israel rather than from Israel.

The negotiation between Moses and the tribes of Reuven and Gad is a model of conflict resolution.

Once again we find ourselves alone – a little lamb among wolves.

When we return to our routines, things don’t have to go back to exactly the way they were.

The Three Weeks determines the “who we are and how we live” as Jews.

More Articles from Rabbi Avigdor Miller
Miller-Rabbi-Avigdor

“When I proclaim the name of Hashem, give greatness to our G-d (32:3). When we hear a berachah, it is proper to exclaim “Baruch Hu u’Baruch Shemo” (“He is blessed and His name is blessed”) when Hashem’s name is pronounced. But much more is intended. The mention of that most important word (in any language) should evoke the greatest reverence and love and devotion. How much should we exert ourselves in this function?

Miller-Rabbi-Avigdor

We live in an age of conveniences – and dangers. Our affluence presents dangers to our quest for spiritual perfection, which the Torah cautions against and which Rabbi Avigdor Miller elaborates on in Parshas Vayelech.

“The life and the death I have given before you…in order that you should live, you and your seed.… And you shall choose life” (30:19). “Choosing life” is one of the highest accomplishments (Shaare Teshuvah III:17). This means that not only does Hashem allow us the free will to choose (a principle that materialist psychologists deny), He also gives us the information that we possess free will.

Many passages in the Torah appear at first glance to be repetitious. Often, each iteration has a unique and deep message. Rabbi Avigdor Miller, zt”l, finds such a case (in the passage of the Blessings and Curses) in the Torah’s instruction to keep Hashem’s commandments and walk in His ways.
Also in the passage of the Blessings and Curses, Rabbi Miller highlights the great blessing of a long life.

The Talmud asserts that the rebellious son of the verse below never existed and never will. Nonetheless, the Torah relates this law to advise parents in the most difficult of issues – raising children. To Rabbi Avigdor Miller, zt”l, the law and its lessons help reveal Israel’s greatness.

Moshe’s blessing to the nation of Israel is interesting in that a similar blessing, which Hashem had given Avraham and Yizchak, had already been fulfilled. Rabbi Avigdor Miller, zt”l, observes that among the greastest blessings is abundant offspring, and therefore this blessing was particularly auspicious – even the third time around.

In the confrontation between Israel and Midian, the Torah reveals the great void of virtue that separated the two nations. While Israel had fallen to great depths in the challenge of the Peor, Rabbi Avigdor Miller, zt”l, points out that it had risen again to great heights in the ensuing battle against a nation steeped in immorality.

“Pinchas Ben Elazar Ben Aharon the kohen turned away my wrath from upon the sons of Israel by his zeal for my sake in their midst; and I did not bring destruction upon the sons of Israel because of my jealousy. Therefore, say, behold, I give to him my covenant of peace” (25:11-2). This is a special proclamation of acclaim. Though Moshe certainly approved of Pinchas, Hashem here teaches the necessity to render public recognition to the righteous.

    Latest Poll

    Israel's Iron Dome Anti-Missile System:





    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/parsha/bamidbar-a-unique-awareness-of-hashem/2012/05/23/

Scan this QR code to visit this page online: