Honey Cake: Segula for Parnossa

On the morning of the day before Yom Kippur each person asks another for a piece of lekach [Yiddish for "cake" - traditionally honey cake], and eats it. Many Rabbis observe this custom by distributing lekach and giving a blessing for a good and sweet year.

Among the reasons for this custom is to avoid any possible Heavenly decree that the person would have to ask another for his food. Once one asks for lekach, the decree has been fulfilled and there will be no further need to ask: all one's needs will be provided for by G-d.

On a deeper level, we can say even more. Since the purpose of the custom is to avoid having to receive good from a person, it is logical to say that even the lekach is not really being received from a person. The explanation of this is that in reality, all food comes from G-d, and therefore a poor person who receives food from another person thanks G-d - "Who provides nourishment and sustenance for all". This is because the giver is only an intermediary for delivering G-d's blessings.

However, both parties still feel that a transaction has taken place between two human beings. The poor person naturally feels some sense of shame, as seen from the fact that we all ask in birchas hamazon "please do not make us dependent upon the gifts of mortal men". The giver also feels that he is the giver; and the Torah therefore must stress to him that he must give generously etc.

The giving of lekach on Erev Yom Kippur is not like this, however. Since these are the days when G-d is "close", all parties involved feel that G-d Himself is doing the giving, and the giver is no more than a messenger. Even more so, the giver is not even seen as a messenger, but just a link enabling G-d's gift to come to the person. For this reason, the giver needs no warning, since he naturally gives generously, as G-d Himself gives. Similarly, the recipient feels no shame and takes the lekach not out of need, but in order to fulfill the custom.

On a yet deeper level, one can assume that everyone has already been signed and inscribed for a good year on Rosh Hashanah. One need not take special measures to avoid a possible decree, since we are confident that there is no such decree. What, then, is the purpose of taking lekach?

Perhaps the explanation is that in the past year either the giver or the taker did not have the proper awareness that everything really comes from G-d. By requesting (and giving) lekach, this realisation is reinforced, and the shortcoming of the past year corrected.Torah is also called "lekach" as in the verse [Proverbs 4:2] "Lekach tov nasati lachem". In addition, p'nimiyus haTorah (the inner dimension of the Torah) is compared to honey. And since "G-d and His Torah are one", giving the lekach together with Torah helps strengthen the bond between the Jew and G-d. This in turn helps one realise that G-d is really the giver, not man. The inner part of Torah which bonds the innermost part of the Jewish soul to the innermost levels of G-dliness accomplishes this to an even greater extent.

Source: Sichos in English: The Lubavitcher Rebbe 

Honey Cake
250g honey
2 small eggs
3/4 cups caster sugar
1/2 cup oil
vanilla essence

Mix all ingredients together well, then add:

3/4 cup self raising flour
3/4 cup plain flour
3/4 teaspoon bicarbonate of soda
2 tablespoons cocoa
3/4 cup very hot water [with the bicarb and cocoa dissolved in it]

Pour into large pan and bake at 180 degrees until firm and skewer comes out clean.

or try this one

Who Do You See?

Art: Gustave Caillebotte

''But Yeshurun grew fat and kicked'' [Ha'azinu 32:15]

The maggid R' Yechiel Michel of Zlochev had a chassid who at one time was very poor.  But then he tried his hand at business, and he quickly became a very wealthy man.  However, the more his wealth and standing grew, the further he drifted from Torah and mitzvot.

One day, the maggid paid a visit to his disciple and requested that he make a charitable donation to an important cause.  The chassid, however, evaded the request with several excuses.

The maggid walked over to the window and asked the chassid to join him.  As they gazed out into the streets, the maggid asked him, ''What do you see?''

''I see people walking through the streets'' responded the wealthy chassid.

The maggid then led the chassid to a mirror: ''Now what do you see?'' asked the maggid.

''Now'' answered the chassid, ''I see myself.''

''Do you know what the difference is between a window and a mirror?'' asked the maggid.  ''A window is clear and transparent and therefore, when you look at it, you see others.  A mirror, however, is coated with silver. Therefore, when you look at it, you see only yourself.''

[Written by Rabbi Yisrael Bronstein]

On the Road

Art:Alex Levin

At the end of Pirkei Avot [Ch. 6:9], Rabbi Yossei ben Kisma tells the following story:

I was once walking on the road, when a man greeted me, and I returned his greeting. He said to me "Rabbi, from what place are you?" I told him "From a great city of scholars and teaching scribes am I."

He said to me: "Rabbi would you be willing to live with us in our place? I would then give you a million golden dinar, and precious stones and pearls."

I answered him: "Were you to give me all the silver and gold and precious stones and pearls in the world, I would not live anywhere but in a place of Torah."

And so it is written in the Book of Psalms [ch 119:72] by David King of Israel: "Better to me is the Torah of Thy word, than thousands of gold and silver [pieces]".... It is further stated [Chagai 2:8] "Mine is the silver, and mine the gold, says the Lord."

The Midrash Shmuel suggests that Rabbi Yossei ben Kisma did not notice the man who greeted him. Had he noticed him, he would have greeted him first, as required by the Torah. [Berachot 17a]

Kehati explains that Rabbi Yossei did not accept the offer, mentioning the verse that states that all the riches belong to Hashem. Therefore, Hashem can provide him with his livelihood without having to move to another town.

From the Commentary of the Lubavitcher Rebbe:

The numerous details told in this story will clarify some intriguing points:

1) Why is it relevant to specify that Rabbi Yossei was once walking on the road?

2) The man only inquired as to where Rabbi Yossei was from. Based on his answer, he made an incredible offer. Wouldn't it be more logical to first ask for the Rabbi's name and credentials before deciding to hire him? And how relevant is it to know where he was from?

3) In his answer, Rabbi Yossei says that even if the man would give him all the silver and gold in the world, he would only dwell in a Torah environment. However, the man only offered one million dinar, so why did Rabbi Yossei reply with such exaggeration?

4) When Rabbi Yossei mentions the verse from Tehilim, he cites the author Dovid HaMelech. He does not name the author of any other verse he mentions.

5) Why was it necessary to cite so many verses in support of his decision? How does the last verse, pointing out that all silver and gold belong to Hashem, strengthen his argument?

6) Pirkei Avot is supposed to teach us morals and ethics. What message can be learned from this story with regard to our actions?

Rabbi Yossei ben Kisman's Divine service centered on absolute devotion to the study of Torah. Involvement with any other matter interfered with his studies. That is why he specifies that this story took place when he was once on the road, pointing out that this was an unusual situation, since he was always studying in the Beit Hamedrash.

Nevertheless, even while travelling, Rabbi Yossei was absorbed in reviewing his Torah, and he did not pay any attention to by-passers. For that reason, he did not greet the man first. It was precisely this intense concentration which triggered the interest of this man. This was enough to convince the man that Rabbi Yossei was an uncommon sage. He did not need to know his name nor to ask for any references.

Then the stranger proceeded to ask where Rabbi Yossei was from. By asking this question, the man wanted to know if Rabbi Yossei was indispensable to his town. When Rabbi Yossei answered that he came from a town full of Torah scholars, the man felt that the Rabbi's departure from his home town would not alter its spiritual standing. Therefore, he invited him to serve in his town and promised him a million golden dinar. This offer was made so Rabbi Yossei would be able to devote his attention entirely to the community, with no worries about his own livelihood. This wealth would also enable Rabbi Yossei to give charity generously.

Nevertheless, Rabbi Yossei declined the offer, replying that all the money in the world will not move him from a place of Torah. Rabbi Yossei meant to say that even if he possessed all the money in the world, allowing him to fulfill the mitzvah of tzedakah in the most complete way possible, he would still pass up this privilege in order to stay in a place of Torah. This offer might have been suitable for another rabbi, but Rabbi Yossei's efforts were to be directed only to Torah studies.

Rabbi Yossei then brought support for his approach by mentioning Dovid HaMelech. As a King, he was very wealthy and all his riches were spent for the needs of the monarchy and the needs of the people [Sanhedrin 21a].  Nevertheless, even though he knew the benefits of wealth, King Dovid proclaimed that he preferred the Torah over gold and silver, even when used positively. Why did Rabbi Yossei, as well as King Dovid, favour Torah study over the abundance of deeds (that are facilitated by wealth)?

The main difference between the study of Torah and the performance of its comandments is that in order to be able to perform any mitzvah, some money is needed. The Midrash says [Vayikra Rabbah 27:2] that if one wants to affix a mezuzah on his door post, Hashem has to give him enough money to buy a house, and this applies to every mitzvah. This is the meaning of the verse that Rabbi Yossei mentioned, that all the money belongs to Hashem. Thus, our mitzvot are facilitated by Hashem. The study of Torah, however, does not depend on Hashem [Devarim 30:12] but rather on our own effort. This was Rabbi Yossei's sole interest and to this end did he aspire.

A story is told about a Jew whom the previous Rebbe advised to spend more time studying Torah and less time indulging in worldly matters. The man replied that a Rebbe is detached from the material world and cannot appreciate worldly pleasures. "Should the Rebbe be put to the test and know the great pleasures life has to offer, the Rebbe would not ask me to forfeit them" said the man.

Here we are given advice by Rabbi Yossei ben Kisman, a man who was put to the test, and nonetheless chose to remain in his Torah environment. No money in the world could distract him from his special way of life.

Based on the Sicha of Bamidbar 5734 and Pinchas 5741

"From The Rebbe's Treasure" Vol.2 - by the Students of Seminary Bais Menachem, Montreal Canada - Merkos Publications

Sustenance

The Midrash Rabbah relates a story about a Kohen who used to examine individuals afflicted with tzara'as. The Kohen was extremely poor, however, and he was desperate for a means to earn a livelihood.

Perhaps, he thought, I should leave Eretz Yisrael and seek my fortune abroad. It is much easier to make a comfortable living overseas....

The Kohen discussed his plans with his wife, and he said to her, "People often come to me to examine their tzara'as marks, and I feel bad leaving them.  Let me teach you how to examine these marks, so that while I'm away, you will take my place and perform the necessary examinations."

His wife agreed, and the Kohen began to teach her the laws of tzara'as.

"When a person comes to be examined", instructed the Kohen, "make sure to observe his hair. It is important for you to know that each strand of a person's hair grows from a separate opening, and each one is nourished from its own follicle.  If you see that the openings around the hairs have dried out, then you can be sure that the person has tzara'as."

"Listen to what you are saying!" responded his wife. "If HaKadosh Baruch Hu has provided each hair with a wellspring from which to draw its sustenance, how much more so you, His very handiwork. Hashem will most certainly provide you with a livelihood! Why must you wander so far away, and search for a livelihood in chutz la'aretz?"

The Kohen heeded his wife's profound words and remained at home.

Source: Rabbi Yisrael Bronstein

The Way to Receive Blessings

In order to receive Hashem's blessings, a person needs to make a vessel (a keili) capable of receiving them.  The way to do this is by observing the mitzvot, and prayer.  In that way, the person becomes a suitable keili - a vessel that can receive and contain blessings.

On a larger scale, there is no greater keili than achdus - unity.  

Someone who receives a bracha (blessing), or a nes (miracle) but doesn't live up to their expectations on a spiritual level, can cause the keili to crack, and the blessings to leak out -  they cannot contain the blessing because their keili is broken.  To fix the problem, they need to repair the keili - go back and do teshuva.

Regarding financial blessings: A Jew's income is determined on Rosh Hashanah.  If that's the case, then why should we work? After all, our income for the year has already been decided....

"It is the way of Hashem that His blessing must flow down in a natural way. For whatever reason, it is His requirement that, even when nature is suspended, the suspension is through nature and in a way which is apparently natural. In order to receive the blessing, man must make a keli (vessel) to contain that brochah. The vessel must be part of nature so that the brochah devolves through apparently natural means. The keli for parnossah is work. This is the reason, and the sole reason, a Jew is required to work." [from "The Ladder Up" by Robert Kremnizer]

Making a 'Keli' 

The Medrash explains that one should not say, “I will eat, drink and enjoy, and in Shamayim they will have mercy,” for Hashem sends his bracha through a person’s work, and without doing, one will not receive the bracha. This can be learned from Yitzchak who planted his field so that Hashem’s bracha would be able to settle there.

The talmidim of Rebbi Shimon Bar Yochai asked him: “When the Yidden were in the midbar, why didn’t Hashem make enough מן come down once a year to last for a full year?” Rebbi Shimon explained this with a moshol: A king had an only son whom he supported by giving him his needs once a year. However, the king was unsatisfied with this arrangement, for the prince would only visit once a year to receive his provisions.  Therefore, the king decided to give him his daily needs on a day to day basis, and now the prince would have to visit his father every day. So too, a Yid living in the midbar who had a number of children would worry and say, “Perhaps the מן will stop coming tomorrow and we will all die of hunger.” He had no choice but to put his full trust in Hashem, that He would provide him with all his needs. [יומא עו ע״א]

Chazal say: The One who has created each day, also created its parnasa. Rebbi Elazar Hamoda’i would say that one who has food for today, yet worries what he will eat tomorrow, is lacking in emunah. The Maharsha explains that this is only applicable to great ‘chassidim’, whereas all others are allowed to be concerned and daven to Hashem. [מכילתא בשלח, סוטה מח ע״ב]

The Alter Rebbe writes: Bracha and success come from above and the only thing necessary to be done is to make a ‘keili’ (vessel) for this bracha. One who is very involved in his parnassa is comparative to a person who sews clothing for himself that are too long, causing himself to trip and fall.

The Tzemach Tzeddek writes that one who is overly involved in business is similar to one who sows many wallets so that he can have a lot of money... So too without the bracha of Hashem, the business is an empty wallet.  [לקוטי תורה תצא לז, ב, דרך מצותך מצות תגלחת מצורה]

Only a 'Keili'…

On one of his travels, the Baal Shem Tov went up to a house, knocked on the window and then continued on his way. Hearing the knock, the one living there rushed out of his house and caught up to the Baal Shem Tov, asking him what he wants. The Baal Shem Tov told him that he needs a certain sum of money and the man fulfilled his request.

The talmidim of the Baal Shem Tov asked him, “If there was a need to knock on the man’s window because something was needed from him, then why did you leave right away without waiting for the owner to come out and hear your request?”

The Baal Shem Tov explained that Hashem is the One Who fulfills one’s request, but He wants that man should also do some action on his part. Therefore it was enough to do something small like knock on a window, and once he had done his part, he had no reason to stay and therefore had continued on his way. 

The Rebbe explains that it is up to the person to decide how much of an effort he will have to make, whether he will learn all day and do only ‘something’, or suffice with a little learning in the morning and evening, and work the rest of the day… [התוועדויות תשמ״ז ח״א ע׳ 290 , לקו״ש ח״ה ע׳ 34]

The mashpia Reb Mendel Futerfas related: At one point, the Yeshiva Tomchei Temimim in Russia was in such dire straits that even Reb Chatche Feigin, normally very straightforward and organized, had to avoid those who had loaned funds to the yeshiva. The situation was so severe that Reb Chatche once jumped out the window of the shul in order not to meet the shamash who had lent the Yeshiva some money. During this time, when we would ask him, “What’s going to be?” he would reply, “Why should you worry? It is clear, that in the end everything will be as Hashem has ordained. It is not our issue; we must do what is required of us, and Hashem will do as he desires…”  [ר׳ מענדל ע׳ 262]

During the First World War, a chossid asked the Rebbe Rashab if he should sell the forest he owns, for the German army was approaching, and the forest would likely be lost. The Rebbe Rashab advised him not to and explained: “The Mezritcher Maggid said that if one has a functional ‘keili’ for Hashem’s bracha, he should not break it. Only if from Shamayim they cause it to break, then there is no other choice but to look elsewhere…” [רשימת דברים ח״א ע׳ קס״ט]

The Rebbe explains that also with regard to spreading Yiddishkeit, the person’s doing is merely a ‘keili’ and the success comes from Hashem. However, in this case a person must do with much effort and labor, and then they can merit the supernatural hatzlacha. [התוועדויות תשמ״ב ח״ב ע׳ 56]

There was once a man who was both a skilled craftsman and an accountant, but was unsuccessful in earning money. The Rebbe of Kotzk once called him over and asked, “Do you understand the possuk, ‘ לא לחכמים לחם ’ (simply meaning that though one is wise, he may not have bread)? The man was quiet, and the Rebbe explained “Hashem is telling a person, ‘If you think you are a chochom, then go look for your parnasa yourself…’” [סיפורי חסידים זוין ]לה״ק[ מועדים ע׳ 15]

A Proper 'Keili'

Chazal say that although a person should have a trade, he must daven to Hashem, for any trade can either succeed or not, and it is dependent on a person’s zechusim (merits).

Rebbi Shimon ben Elazar said, “Have you ever seen animals working for a living: perhaps a deer working in an orchard, a lion as a porter or a fox as a storekeeper? Despite their lack of work they still have provisions, while I have to labor for mine! It is only because I myself have caused this, through my aveirois (sins).” [קידושין פ״ב ע״א]

The Torah says that a person must remember that it is Hashem Who brings a person any success, and one should not attribute it to his own doing. Some list this as one of the 613 mitzvos.  The Rebbe gave the example of a businessman who before davening in the morning, hurries to call his associate and strike a deal, lest someone else precede him. He does this because he thinks that he is the one who brings the parnasa. If he would truly believe that everything is from Hashem, he would work only because Hashem has commanded and do so only in the manner in which he was commanded, for it is unthinkable that following the directives of Hashem will bring him a loss. Behavior contrary to this is a subtle form of Avoda Zara! [עקב ח, יז, סמ״ג מל״ת סד, התוועדויות תשד״מ ח״ג ע׳ 212]

A simple Yid once traveled to the tzaddik Reb Mordechai of Chernobyl for Shabbos. When he went to get a bracha before departing, Reb Mordechai asked him about his daily routine, and the Yid told how he rises early to buy merchandise from the farmers and returns home to daven when he finishes. The Rebbe condemned such behavior, but the Yid excused himself saying that if he davens first, he will be unable to buy the merchandise. Reb Mordechai then told him the following story:

“A yungerman who was supported by his father-in-law, was forced to find additional means of support when his family grew. He left home for three years and earned money as a melamed, saving every coin he received. When he had collected enough to start a business, he decided to return home. On Erev Shabbos, he reached a small village near his city and realized that he did not have enough time to reach home before Shabbos, so he decided to stay at a motel. He was afraid to leave the money in his bag, lest someone steal it, and he did not know if he could trust the owner with it, but having no other choice, he gave it to his host to hold for him. Throughout the entire Shabbos, the yungerman worried about his money, and immediately after Havdala requested it back. Upon receiving his wallet, he counted all the gold coins and was happy to find that nothing was missing. He then continued to shake the coins and look through them. “What are you looking for?” the owner asked, “Is something missing?” The guest told him that he wanted to make sure that his one copper coin is there as well…”

Reb Mordechai concluded, “Look at this man’s silliness. After seeing that all his golden coins were returned to him, he still suspects his host of perhaps stealing one copper coin… And you are doing the same. Every night, you entrust Hashem with your neshama, and when you wake up in the morning, he returns the gold you have given him. How is it that you do not trust that he will give you your parnasa if you will wait until after davening…?” [אדמו״רי צ׳רנוביל ר״ה]

Returning home from cheder, on his way to his father’s room, the Mitteler Rebbe saw Reb Shmuel Munkes among other chassidim and ran towards them. Listening to their conversations, he heard Reb Shmuel ask two wealthy chassidim why they looked so downcast, to which they responded that they were experiencing some hardships in parnasa. The young boy was surprised at the question, and claimed that this type of worry is clearly described in Tehillim. He quoted the possuk “ עצביהם כסף וזהב, מעשה ידי אדם ”, (simply meaning that the Avoda Zara of goyim are made of gold and silver, fashioned by hand) and interpreted it to mean that people are sad  (עצב) because they think their gold and silver is dependent on a person’s actions. The Mitteler Rebbe continued, “They are so foolish that they think the quicker they hurry to bring merchandise from the fairs and do more business, the more money they will accumulate.

The businessmen’s blindness causes (as the possuk continues) that פה להם ולא ידברו , though they have mouths and repeat chassidus, it does not change them; עינים להם ולא יראו , they have eyes, but do not recognize Hashgocho Protis (Divine Providence); they have ears but only hear the chitzoniyus (superficialities), and therefore have no ‘sense of smell’.” The Mitteler Rebbe concluded, “And so they become ‘avoda zarah’…” [לקוטי דיבורים ח״א ע׳ 340]

The Frierdiker Rebbe writes: When the Yeshivah Tomchei Temimim was established, my father, the Rebbe Rashab instructed that when raising money, they should not overemphasize the greatness of the Yeshivah in order to increase the contributions, “We must only do as Hashem commanded and make a Keili by notifying Anash of the Yeshivah and its nature.” [אג״ק ריי״צ ח״א ע׳ רכו]

תנחומא ויצא, תדב״א יד, תוספתא ברכות פ״ו

Source: L'Maan Yishmeu

Tests of Integrity



Art: Mike Worrall

 In Pursuit of Parnassah (c)  Rabbi Dovid Goldwasser

R’ Yisroel of Rizhin noted that one of the major challenges that people will face in the ikvesa d’meshicha – the days before the arrival of Moshiach -- will involve economic issues and financial matters.

The gemara describes two phases of life as being “koshin k’krias yam suf – as difficult as the splitting of the Red Sea”: Shidduchim [Sotah 2a] and parnossoh [Pesachim 118a].

The Bobover Rov zt”l makes an observation concerning the commonality in both of these. He notes that when a person gets married his task is to establish a home that is a bastion of commitment, a beacon of light, and a foundation for spiritual growth. The person must build up his emunah in Hashem and evoke the Siyata D’Shmaya in order to make progress in this yeoman undertaking. Similarly, providing a steady income for one’s family is an equally arduous task, and the person’s emunah in Hashem is often put to a demanding test.

The ultimate challenge is to ascertain whether the individual will remain on the derech ha’emes (the path of truth)  through any difficulties he encounters. Despite adversity, will the Yid be able to continue upholding the Torah, carefully follow the halacha, and always realize that Hashem is the provider Who runs the world? Will he remain resilient in his belief that it is Hashem Who grants us our livelihood and bestows us, as well, with a life partner?

A primary principle to keep in mind concerning the pursuit of parnassah, is that one must always be trustworthy in business, his integrity must be unconditional, and all his dealings must be legitimate, with a strict adherence to all the pertinent halachos. When we want Hashem’s bracha to descend and direct our parnassah, we have to ensure that all our own exertion in this effort is scrupulous.

It is noted that we say the tefillah, “Yisgadel v’yiskadesh shmei rabbah – May His great Name be exalted and sanctified". How do we pay tribute to the Ribono Shel Olam? The first letter of each of these four words (the roshei teivos) – yud, vov, shin, reish – spells “yosher” meaning honest and straight. The most noble way of glorifying Hashem’s Name is through one’s integrity, personally and in business.

Continue reading at: Inspirational Moment
 

In the Final Judgment

Who is rich? He who is happy with his lot, as it is written "When you eat of the labour of your hands, you are fortunate and all is well with you" [Psalms 128:2]. "You are fortunate (in this world); "and all is well with you" (in the world to come). [Avot 4:1]

In the world to come, says the Mishpat Tzedek, when a person who always desired more than he had is judged, G-d will say to him "On earth, you always wanted lots of money, lots of clothing, lots of food. Now, show us lots of Torah that you studied, lots of mitzvot that you performed." And the person will be judged with full strictness.

But if a person has the trait of contentment - if he accepts poverty and hardship with love while thanking G-d for all he has, and does not waste his life chasing after wealth - he will be judged leniently. When he comes to the final judgment, G-d will tell the Heavenly tribunal: "He was content with the little that I gave him, and he considered it much. I, too, am satisfied with the little Torah he learned and the few mitzvot he performed."

We see from here that a person who considers his lot ample, even if it is minimal, will reap profits in the world to come, where his merits will also be considered ample. He benefits now, in this world also, for he is spared the anguish of a person who feels he has less than others.

When you eat of the labour of your hands - when you are happy with what you have and don't look at what others have - you are fortunate and all is well with you. "You are fortunate in this world" for you are not eaten up by worry and jealousy; "and all is well with you in the world to come" - for you will be judged favourably.

Source: from the writings of the Ben Ish Hai

Directly from Above

Art: Vladimir Kush

The manna reminds us that a Jew's food, and his livelihood in general, come directly from G-d, in a manner of "bread from heaven", i.e. even though, at first glance, it appears that a person earns his livelihood through hard work, in truth however the work of his hands is merely a "receptacle" into which G-d places his blessings.

In other words, it is not the hard work in itself that brings a person his daily bread - G-d provides a Jew with food in a manner which is not limited to the rule of nature.  But in order not to disturb the natural order which He created, G-d garbs His gift in natural phenomena, so that it should appear to come from nature alone.

The eternal perpetuation of manna reminds us that, even though we no longer see bread coming from heaven, nevertheless, in truth the bread continues to come from heaven to this day.

Source: Sichas Shabbos Parshas Beshalach 5751, Lubavitcher Rebbe

Parshat HaMann - Segula for Parnossa

Art: Heidi Malott

Not to be confused with the evil villain of the Purim story, Parshat haMann (The Chapter of the Manna) is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" (bread from heaven) that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" (compiler) of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon (belief and trust) in HASHEM, and is a "Segula for Parnassa" (auspicious for having a healthy income).

Rebbe Menachem Mendel of Riminov (1745-1815), a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi (Tuesday) of Parshat (Torah portion of) Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.

To read Parshat haMann in Hebrew (with the Aramaic translation of Onkelos), please visit: Tefillos.com

English version here: Ou.org

Read more at: Zchus Avos and Why Parshas Hamon is recited on Tuesday

Min HaShamayim

Pennies from Heaven by Heidi Malott

The Gematria of Parnosa [Sustenance] -  פרנסה -  has the same value as haShamayim [Heaven] - השׁמים - to teach us that our sustenance comes from Heaven.

The Ladder of Wealth

Art: Happiness in Perpetuity by Paul Bond

Jacob dreamed, and behold, a ladder was set earthward, and its top reached Heavenward. [Gen 28:12]

A wooden ladder with ten identical rungs was leaning against the side of a house.  The top rung looked down on the rungs below it - especially the lowest one.

"As you can see" boasted the top rung, "the owner of the house has set me above you because of my superiority."

A passer-by overheard and quickly turned the ladder upside-down.  Now the former top rung could boast no longer.  The new top rung, too, refrained from boasting - for fear that the same fate might befall it.

The ladder is a metaphor for money.  In Hebrew the two words (ladder) סולם and (money) ממון are numerically equal.

Don't let wealth make you arrogant. Remember that the ladder of wealth can be turned upside down in a minute.

The ladder is "set earthward" - it looks to people as if their efforts at business or professions bring them wealth.  But in reality, "its top reaches Heavenward" - it is G-d who decides whether a person will make money or lose it.

Source: from the writings of the Ben Ish Chai

Empty Hands

Art: Maryana Beletskaya

Do not be concerned with wealth. Even with it your life can be in vain. The world deceives us completely. It makes us think that we are constantly gaining, but in the end we have nothing. People spend years earning money, but are left with empty hands.

Even one who attains wealth is taken away from it. Man and wealth can't endure together. Either wealth is taken from the man or the man is taken from his wealth. The two do not remain together.

Where are all the riches accumulated since the beginning of time? People amassed wealth since the beginning, where is it all? It is absolutely nothing.        

Rebbe Nachman of Breslov

Alternate Means

"For I have seen all that Lavan is doing to you" [Vayeitze 31:12]

The Chofetz Chaim expounded on this verse by giving the following parable: A father gave out portions of food to each of his sons. When they had received their portions, one of the sons quickly snatched away his brother's portion.

The son whose portion had been stolen approached his father and said "Father, I asked my brother to return my portion, but he refuses to do so. I know that you do not want me to quarrel with him and forcibly take it back. I am therefore requesting, Father, than you give me another portion."

When the father heard these words from his son, he kissed him on the head. In addition, he gave him another portion that was bigger than the one he had received previously. Said the father, "My son, your fine character has found favor in my eyes. Your brother who has stolen from you can keep the portion that he has stolen. But at our next meal, I will not give him anything at all. To you however, I will give twice as much!"

The same is true, said the Chofetz Chaim, of one's livelihood. Hashem's concern extends to each and every individual, and He graciously provides each person with sustenance. On occasion, an individual may infringe upon another's livelihood, causing him to lose business and profit. The victim will probably ask the person to stop his infringement, but the request may be ignored.

At this point, the wise individual will turn to Hashem and request that He provide him with an alternate means of earning a livelihood, so that he should not be forced to quarrel with the other fellow.

Such a request, concluded the Chofetz Chaim, will certainly find favor in the eyes of Hashem, and He will provide the person with a livelihood many times greater than what was originally intended for him.

by Rabbi Y. Bronstein

The Eight Levels of Charity

Rambam: Hilchos Matanos Aniyim: Laws of Gifts to the Poor

Level One: A Helping Hand

There are eight levels of charity - each one higher than the next. The greatest form of charity, which is unsurpassed by any other, is to give a helping hand to a Jew who is on the verge of financial ruin. This may be accomplished by giving him a gift or a loan, by entering into a partnership with him, or by providing him with gainful employment. Any of these efforts should be undertaken to strengthen this person before he would have to ask for charity. This is what the Torah means when it says: "If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him so that he can live with you" [Leviticus 25:35] In other words, support him before he falls and becomes needy.

Upholding a poor person to save him from falling below his level has priority over supporting a wealthy person from slipping from his level of prosperity, even if the wealthy person is a neighbour or a relative [Ahavas Chesed 1 note 25]

The Chofetz Chaim [Ahavas Chesed 21:1] says that the conclusion of this verse - "so that he can live with you" can be explained by reference to the verse: "The rich man and the pauper meet: Hashem is the maker of them all" [Proverbs 22:2]. The Sages expound: "When the poor man approaches the rich man and pleads "Support me!" - if the rich man supports the poor, well and good. If not, then Hashem is the maker of them all. The very same G-d who made this man rich, can turn around and make him poor!

Thus, says the Chofetz Chaim, whenever a poor man approaches you, you should imagine that your own finances are also insecure. And it really is so, because if you do not respond positively to the pauper, your financial position may collapse like his, Heaven forbid. If, however, you do help him to stabilize his position, both of you together will endure and prosper, thereby fulfilling the Scriptural pledge, so that he can live with you.

Sefer Chassidim writes than an excellent form of charity is when the poor man attempts to sell an article that no-one wants to buy, but the rich man nevertheless purchases it from him. This is a supreme act of charity because the pauper does not feel that he has received alms.

Level Two: Double Anonymity

The next level, a step lower, is to give a charitable gift to the poor in such a way that the donor is unaware of the identity of the recipient, nor does the recipient know his benefactor. This is pure charity (lishmah) performed for its own sake. An example of this was Lishkas Chasholm - "The chamber of the Discreet" - in the Temple. The tzaddikim would deposit money into it quietly, and the poor sons of good families supported themselves from it discreetly [Mishnah, Shekalim 5:6]. The closest thing to this (today) would be the community charity chest. However, one should not contribute to the community charity chest unless he knows that the person in charge of it is as trustworthy and wise and capable of administering it properly as Rabbi Chananya ben Teradyon [Bava Basra 10b].

Level Three: Incognito Benefactor

The next level, a step lower, is when the donor knows to whom he is giving, but the poor man is unaware of the identity of his benefactor.

This means that when a gabbai tzedakah is not available to serve as a middle-man and the donor must personally allocate the charity, he should still attempt to deliver it in secrecy. He can, for example, throw the money into the poor man's house or send it with a messenger or a mailman who will not divulge who sent the money.

The Talmud [Kesubos 67b] relates how Mar Ukva was accustomed to secretly placing a sum of money on a poor man's doorstep every day. One day the poor recipient decided to discover the identity of his mysterious benefactor. The man waited behind his front door until Mar Ukva and his wife approached. When the poor man flung open the door, Mar Ukva and his wife fled at top speed lest their identity be discovered. In order to elude the poor man who was running after them, they both dashed into a burning furnace to hide, saying that it was preferable to throw oneself into an inferno than to embarrass a poor recipient.

Level Four: Unknown Recipient

The next level, a step lower, is when the recipient knows from who he is receiving, while the giver is unaware of the identity of the recipient. This was the practice of certain great Sages who would wrap money in their cloak and throw it over their shoulders behind them so that the poor could take the money without being seen, thus avoiding embarrassment.

Another example of this level of giving is described in the Talmud [Berachos 58b] regarding R' Chana bat Chanilai who left bags of grain outside his home every night during years of famine for the benefit of those indigents who were too embarrassed to personally beg for food in the daytime.

This level of giving is a degree lower than the preceding one because here the poor person feels somewhat embarrassed and beholden to his patron. This method is, however, preferable to the following level, because the poor man is spared the need to confront his benefactor face to face.

Level Five: Giving Before Being Asked

The next level, a step lower, is for the donor to present the money directly to the poor man, but to give it to him before he asks.

When a confrontation between the donor and the poor recipient is unavoidable, one should make a special effort to enhance his mitzvah by giving before being asked. With this sensitivity and kindness one emulates the ways of the Almighty Who says "And it will be that before they call I will answer" (Isaiah 65:24)

Level Six: A Generous Response

The next level, a step lower, is to give an appropriate amount to the poor after being asked.

Level Seven: Bestowing Words of Comfort: (11 blessings)

The next level, a step lower, is to give the poor man less than the appropriate amount, but to give with a smile and a pleasant disposition.

Sometimes, even a person who is usually a generous donor, is incapable of giving a generous amount. Embarrassed by his inability to respond in a dignified way, this donor may feel that it is better to give nothing at all. That is incorrect. Better to give a small amount with sincere apologies and regret than to give nothing at all, thus losing the mitzvah and depriving the poor of everything.

Even if a person is unable to give anything because of his own poverty, he can still offer encouraging words of comfort to the unfortunate collector. The Talmud [Bava Basra 9b] teaches that when a person offers kind words, even without any financial aid, Heaven bestows eleven blessings upon him. Encouraging the poor man should be a primary objective in giving tzedaka.

Level Eight: Giving With Misgivings

The next level, a step lower, is to give charity with sadness.

The very lowest level of tzedakah is to give with hidden, unexpressed feelings of reluctance.

If the donor openly expresses his annoyance and dislike of giving, then he loses the entire merit of his tzedakah, even if he gave a large, generous amount. This type of callous contribution is not even considered among the Rambam's eight levels of charity, for it is actually a sin. The giver transgresses the prohibition "Let your heart not feel bad when you give him" [Deut 15:10]

Source:  Rabbi Avrohom Chaim Feuer "The Tzedakah Treasury" Published by Artscroll

A Woman's Tears

Art: Sharon Tomlinson

Rabbi Chaim Vital, one of the great kabbalists, said, "A man's soul is judged in the next world according to how he treated his wife."

Rabbi Nachman of Breslov said, "If a man spends his rage on his wife, shames her, or raises his hand to her, God forbid, the Almighty will demand recompense of him."

A man has no right to ever hit or abuse his wife [see Rabbeinu Yonah, Sha'arei Teshuva 3:77]. In fact, millennia before any civilization or country in the Western world deemed raping one's wife a criminal act, Judaism did. Neither the Torah nor rabbinic literature permitted men to harm their wives emotionally or physically.

The Talmud says that God counts a woman's tears, and men are warned to make sure that they do not cause their wives pain [Baba Metzia 59].

A wife is the source of blessing for her husband; she is the vessel for the husband’s blessings and in her the blessings are found. To receive the special light a man must be married; to be complete and be one with his wife. Only in unity the light is revealed. When a wife is not in harmony with her husband, the next thing to go is his ability to receive the light, which adversely affects his health, wealth, and happiness.

The Punishment of Debt

Art: Maryana Beletskaya

If the Torah were written in order, we would know the precise reward and punishment for each commandment.

There are sins whose punishment is debt. [See Likutey Halachos (Choshen Mishpat) Gevias Chov MeYesomim 2]

One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good; still he must remain a debtor. These sins can even cause others to fall into debt. When such transgressions become common, there are many debtors in the world.

The (tikkun) remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask G-d to also save you from this particular sin. In times like these, it is very difficult for a religious person to have wealth. To obtain riches, one must lower himself very greatly. But even if he abandons the way of devotion, there is no guarantee of wealth, for even the wicked man can be poor. But if one is truly religious, then he is always far from riches.

-----------------

When the Temple was destroyed, all wealth left the core and fell into the realm of the evil husks (klipot). It is written [Lamentations1:9] "And she fell with wonders". "Wonders" in Hebrew is PeLAIM. Reverse the letters and you have ALaPHIM, the thousands of wealth. We then read the verse: "And the thousands fell". The thousands of wealth have fallen with wonders. They have fallen so deeply, it is a wonder. If one covets these thousands, then he too must fall with them. But even then he is not sure of riches.

Therefore, it is very difficult for a truly religious person to become wealthy. There are some rich Tzaddikim, but their wealth causes them great difficulty and keeps them from G-d. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and G-dliness are not found together.

My grandfather, Rebbe Nachman Horodenker ob"m once spoke on the verse [Prov. 3:16] "Long life is in her right hand, and in her left, wealth and honour." The Talmud asks if this means that the right hand of Wisdom can provide only long life, but not wealth and honour. It answers that long life is there, and more certainly wealth and honour.

My grandfather explained that this wealth can be logically derived from the verse, but is not actually there. It is fitting that the righteous have wealth, but it is not actually theirs."

Source: "Rabbi Nachman's Wisdom" by Rabbi Nathan of Nemirov

The Purpose of Falsehood

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

A Woman of Worth

The blessings a man receives, according to our sages, are not for himself, but for his wife and on her account.

And so, they said,"Honor your wife so you may become wealthy."

Tzvi Freeman "Bringing Heaven down to Earth"

Torah Secrets of Parnossa

Art: Heidi Malott

by Robert L. Kremnizer

We begin with a saying from the Talmud familiar to all Chabad children; If a person says, "I strived and failed" - don't believe him. "I didn't strive and succeeded" - don't believe him. "I strived and succeeded" - believe him.

The Rebbe has explained - and the whole of this section is based on that explanation of the concept of parnossah (financial sustenance). Jewish parnossah appears at first glance to contradict this section of Talmud. We will see however that this is of course not so.

The wording of the Torah in relation to work and Shabbos is that "in six days your work shall be done and the seventh day will be for you a holy day, a Shabbos on which to withdraw from mundane pursuits." An important distinction needs to be understood; a Jew's parnossah and a non-Jew's parnossah is entirely different and this section is restricted to Jewish parnossah.

The wording does not say, "you will work." It says, "your work shall be done" in a passive sense.

The Hebrew word for "your work shall be done", is a passive word. Can we therefore say that all we have to do is to exist, and we will have parnossah? Clearly this cannot be true because the world is so designed that everything in nature requires the participation of man.

The first statements in Torah make clear that the world is created, and we are put on the world to complete the work of creation. There are various worlds, as we shall see elsewhere but in this, the physical world, the lowest of all possible worlds, there is a partnership between Hashem and mankind. Clearly, therefore, one cannot simply sit believing what will be will be and what won't be won't be. We know this is wrong because Torah directs our intervention into that partnership.

As far as work is concerned although the word is passive, involvement is required - passive involvement. Six days a week, the work has to be done but the perspective of a Jew is that that work is passive, that he is as it were grudgingly doing it.

Now the Torah also says: "Strive with hands in order to be able to eat, and you will be happy and it will be good for you." The simple meaning of this is the directive not to be a beggar. Man should work for himself and be independent and not be a burden on the community.

The deeper level is that one is required to work with one's hands not one's head or one's heart. A Jew's head is his seichel, his intellect, and his heart is his middos, his emotion. These must be reserved for Torah and mitzvos. Only then can he be truly happy. One must strive with the hands, and then he will eat and then he will be happy and it will be good for him. When will he be happy and it be good for him? Only when working with the hands, not with the head, not with the heart.

No stress. Why no stress? No head, no heart. Where is the head and the heart? Learning Torah, doing mitzvos. What is the primary job? The primary job is to be a Jew who learns Torah and does his mitzvos. What is the secondary begrudged job? Earning a living with the hands. Reserve seichel for Talmud. Reserve middos for learning to be good to others, loving and being kind to a wife and learning to be good to enemies and all those irritating people who keep treading on one's feet which may be too big.

Incidentally, the second quote lists two happinesses; happy and good for you. This means happy in this world and it will be good for you in the World to Come. If one does not work with one's head and one's heart, not only will there be more happiness here but life will be easier in the World to Come - in Gan Eden.

This is what the notion of passivity about the work being done means. For six days there is no question that a Jew must work. But only that which is necessary.

What is necessary? Unfortunately, there is no fixed measure for this. Everyone has to manage this calculation alone.

How can a person approach his business like that? Let us understand that we have all grown up in a host society where parnossah is a sacred cow. The Torah is eternal and applies in all aspects to every generation. Egyptians worshipped the Nile as a false god. Pharaoh threw Jewish children into the Nile. Chassidus teaches that the modern Pharaoh throwing Jewish children into the Nile is society throwing Jewish children into a pursuit of parnossah which eclipses any real perspective of life.

The Torah also says that "Hashem your G-d will bless you in everything that you do." Now, who is doing the blessing? It is that Hashem will bless you in everything you do. Does the brachah (blessing) of parnossah come from us or from Hashem? Every Jew must make this decision.

If a man believes that parnossah comes from him, he has an excellent reason for throwing his head and his heart into the process of earning it, and earning more. How does he obtain more? - by working harder.

He will lie awake at night, he will worry and he will plan, calculating and artfully dodging. People fall in love with this disease until their life is wasted. The head and heart is involved to the exclusion of everything else.

When the words of the Torah are understood for what they say, namely, that the brachah comes from Hashem, your G-d, and who "will bless you in everything that you do", there is a whole and dramatic change in perspective. If the brachos come from Hashem and not as the product of one's effort, a man would be a fool for investing his head and heart into the labor. What a waste of energy this is! Would a man guaranteed $1,000.00 next week irrespective of his effort, work? Even if so, how hard? Would he kill himself? He may work but only to establish a connection between himself and being paid.

How much more so would this be true if he knew he would not earn any more by investing emotional effort. Who would kill themselves for nothing if their parnossah was anyway fixed?

Here is a secret of Torah: What brings parnossah to a Jew is the brachah from Hashem. Therefore, the question becomes only, what needs to be done in order to obtain that brachah? This becomes the only concern. Clearly, one of the things not necessary is to put the head and the heart into the enterprise.

But then why work at all? Why not go to shul and learn, daven and go out into the street and try to help people all day? In fact, can't we say that working is a sign of lack of emunah (faith)? If the brachah is from Hashem and Hashem is going to sustain us, can't we leave it to Him? We learn elsewhere in this book that the whole purpose of the neshomah being sent down into a Jewish body is to learn Torah and do mitzvos and to so make a dwelling place for G-d in the lowest of all possible worlds. If Hashem designs this plan, He cannot allow us to starve, and therefore maybe we should not work at all?

It is the way of Hashem that His blessing must flow down in a natural way. For whatever reason, it is His requirement that, even when nature is suspended, the suspension is through nature and in a way which is apparently natural. In order to receive the blessing, man must make a keli (vessel) to contain that brachah. The vessel must be part of nature so that the brachah devolves through apparently natural means. The keli for parnossah is work. This is the reason, and the sole reason, a Jew is required to work.

The wording we referred to in the Torah also really connotes toil. When a person does what he loves to do, he does not get tired. A person tires quickly from what he hates. A Jewish neshomah, no matter how it is covered up, fundamentally desires to learn Torah and do mitzvos. A Jewish neshomah thirsts for Torah. Everything else becomes work, toil.

What about all those people who love work; they are successful making money and they love to work. Let us understand; there is nothing wrong with making plenty of money. Indeed only a fool denies this, so some people not only love work, they want to multiply the effort and the time spent working. Sadly, some successful people become so involved that when they have more money than they can spend in a thousand years, they still must work - because otherwise they have nothing to do! In other words, what is basically a curse has become a consuming need. The tail has begun to wag the dog. Work is a curse given to us as a result of the sin with the fruit of the tree. The poor person who lives in order that he should work is to be pitied in his lack of understanding.

So what must a Jew do? Every man therefore must make a vessel according to his level. This vessel must begin with a Jew's understanding of his identity. There was a Chassid of the Previous Lubavitcher Rebbe who was asked whether he was a lawyer. "Certainly not," he replied, "I am a Jew whose parnossah comes to me through the vehicle of the legal profession."

The primary perspective is that a person is a Jew whose neshomah has descended into his body to fulfill his purpose in this world. If the purpose is being fulfilled, there is a guarantee; Hashem says it will be good for you and you will be happy. It will be good for you in this world, it will be good for you in the next world, you will have no worries, and will overcome all problems. As we have seen, every neshomah has just what it needs to do its job.

Does all the above mean a man can forget work and simply play? Then even the hands are not in it. The head and the heart are not there, but the hands are not there either. Hands need to be in the office, to pick up the telephone, to do the mail. Allowing parnossah to take over one's being however and permitting it the central perspective of one's life is throwing life away into the Nile.

Finally, as to the size of the vessel, there is a concluding aspect. The size of the vessel seems to vary with a man's spiritual level. It is an incredible thing that for those people on a high enough level, the vessel may be extremely small. R. Shimon Bar Yochai, who wrote the Zohar, spent thirteen years in a cave with his son buried to their necks in sand.

Theoretically, they should have died of exposure and starvation. But for a Tzaddik that cave happened to have a stream running past it and a carob tree outside. Being perfect Tzaddikim, they had almost no burden of work for their sustenance. On the other hand, men of lesser stature in the mistaken belief that they were Tzaddikim, refused to make a vessel and consequently starved to death.

There is a conclusion however that can be calculated. A Jew fulfilling his purpose will be looked after by Hashem; the more genuine time he spends on this purpose, the lesser the vessel of work required. The more he ignores his function in the world, the greater must the vessel be.

What then of this section of Talmud at the beginning of this chapter? If a person says, "I strived and failed" - don't believe him. "I didn't strive and succeeded" - don't believe him. "I strived and succeeded" - believe him. How does this stand in the face of everything we have learned? This section of Talmud clearly suggests that the harder you try, the better is your edge at succeeding. This section of Talmud expresses spiritual endeavors.

Learning Torah and doing mitzvos is absolutely directly connected with a man's effort. It is difficult. There are aspects of Yiddishkeit which are wonderful. Chassidus teaches a man to soar in the heavens and to see with new eyes but there are aspects of learning how and doing so which are very difficult. This is where the head and heart are required. Exertion with the head and heart in Torah and mitzvos take a Jew out of the realm of weariness and on to the mountain top of fulfillment. There - if a man strives and succeeds - believe him.

Source:  "The Ladder Up" Secret Steps to Jewish Happiness by Robert L. Kremnizer