web analytics
October 26, 2014 / 2 Heshvan, 5775
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Home » Judaism » Parsha »

Understand The Ways Of Hashem

Miller-Rabbi-Avigdor

The truth is sometimes unpopular or uncomfortable. Thus, people who wish to dismiss the Hand of Hashem from history and human affairs may be taken aback by the assertion of Rabbi Avigdor Miller, zt”l, based on the beginning of this parshah, that the suffering that befalls Israel comes for a Divine purpose. Rabbi Miller finds this purpose explicit in the opening words of Bechukosai, and observes that this “wish” (to dismiss the Hand of Hashem from history) is not a Jewish way of thinking.

“If you shall walk in My statutes” (26:3). The following promises and admonitions are called a “covenant” (bris). At the end of the Tochechah in Devarim it is stated: “These are the words of the Covenant which Hashem commanded Moshe to cut [i.e. to make] with the sons of Israel in the land of Moab, beside the Covenant which He cut with them at Horeb” (Devarim 28:69).

The Covenant at Horeb is this Tochechah of the book of Vayikra. The Covenant was made not only for the episodes of the First Destruction and of the Second Destruction. The purpose of Hashem in these portions of the Torah is clear: whenever any calamities have come upon the nation, or upon some part of the nation, the people of Hashem’s Torah must attribute these misfortunes to the disapproval of Hashem: “If you will not hearken to Me, and you shall not fulfill all of these commandments” (26:14).

Certainly if the nations of the world are the messengers of misfortune they are held guilty; but to attribute the calamity to our enemies and to ignore the Ruler of the World as the sole true author of all that transpires is a breach of the Covenant and a contradiction of the Torah. We today are not capable of discerning the sins of our ancestors, but our ancestors themselves declared in the Scriptures and in the Talmud the misdeeds for which these disasters were visited upon them.

The tendency today to omit the Hand of Hashem and to dwell solely on the guilt of the enemies of Israel is a direct contradiction to these two very prominently stated Covenants. To shrug off the very great calamities of our time by saying “We cannot understand the ways of Hashem” is actually a concealed form of the atheistic attitudes that have seeped in from the outside world. “And it shall be, when all these matters shall come upon you, the blessing and the curse that I have put before you, and you put this to your heart, among all the nations where Hashem your G-d has driven you” (Devarim 30:1).

“And many evils and troubles will come upon them; and he shall say on that day: ‘Have not these evils come upon us because our G-d is not in our midst?’ ” (ibid. 31:17). “Take this book of the Torah… that it be there a witness against you” (ibid. 31:26). In addition to this purpose of the ensuing parshah as a post- facto testimony, it is certainly intended also as a stimulus to virtue and to Fear of Hashem. “I said: surely you will fear Me; you will take correction” (Zefaniah 3:7). By reading this parshah properly, we can be spared the experiences which are there foretold.

It is noteworthy that all the rewards for compliance with the Torah are solely in this life. The Rambam (Teshuvah 9:1) explains that the promises of happiness in this life are not intended as the ultimate reward but are promises of opportunity to accomplish more good deeds and to gain more merit. Similarly, the retribution of unhappiness which is foretold for transgression of virtue is not the ultimate punishment, which is in the Afterlife; but Hashem foretells the loss of opportunity to accomplish righteous deeds due to various forms of suffering.

Thus it is said: “The reward for a mitzvah is a mitzvah, and the reward for a transgression is [another] transgression” (Avos 4:2), because he who seeks to do mitzvos is rewarded with opportunity to do more; and this is the greatest of rewards, as is said: ” Better one moment of Torah and good deeds in this world more than all the life of the World to Come” (ibid. 4:17).

Peace and prosperity are therefore to be greatly prized, and must be utilized for their great opportunity to achieve; for this gift of opportunity is the greatest of gifts. We also learn from this that the failure to utilize good health and tranquility is the greatest of misfortunes, worse than famine and war and pestilence.

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 “Understand The Ways Of Hashem”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Terrorists attack Israeli soldiers with a Molotov cocktail in Arab village near Ramallah.
Palestinian Authority-American Shot Dead while Trying to Kill Jews
Latest Judaism Stories
Greenbaum-102414

Noach was the lonely man of faith living in a depraved world, full of wickedness.

Parsha-Perspectives-logo

Avraham became a great man during the 175 years of his life, while his predecessors became increasingly wicked, despite staggering knowledge, during their lifetimes of hundreds of years.

Rapps-Rabbi-Joshua-logo

Shem realized that he owed his existence to his father who brought him into the world.

Daf-Yomi-logo

Law-Abiding Citizen
‘That Which Is Crooked Cannot Be Made Straight…’
(Yevamos 22a-b)

The flood was not sent to destroy, but to restore the positive potential of the world.

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

Why is there is no mention of dinosaurs, and other prehistoric animals, in the Torah?

Strict din demands perfection. There is no room for shortcomings and no place for excuses; you are responsible.

Surprisingly, my husband and one son arrived home over half-an-hour earlier than usual. I excitedly shared my perfect-timing story, but my better half one upped me easily.

Noach felt a tug, and then heard a rip. His jacket had been caught on the nail, and the beautiful suit had a tear.

Boundaries must be set in every home. Parents and children are not pals. They are not equals.

Noah and his wife could not fathom living together as husband and wife and continuing the human race

The Babel story is the 2nd in a 4-act drama that’s unmistakably a connecting thread of Bereishit

Our intentions are critical in raising children because they mimic everything we parents do & think

A humble person who achieves a position of prominence will utilize the standing to benefit others.

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.

Printed from: http://www.jewishpress.com/judaism/parsha/understand-the-ways-of-hashem/2012/05/16/

Scan this QR code to visit this page online: