Parasha Tefilah FEB 6, 2021 Daily Bitachon 24TH OF SHEVAT, 5781 Embrace Shabbat Living Emunah Halachot YITRO

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In loving memory of Stanley Chera A"h - Shlomo Ben Shoshana

DEDICATED IN MEMORY OF MY BELOVED GRANDMOTHER ADINA BAT YOCHIDED - JEANETTE FELDMAN BY THE FELDMAN FAMILY  DEDICATED IN MEMORY OF VICTOR CHEMTOB A"H  REFUAH SHELEMAH TO KOL CHOLE AMO YISRAEL  REFUAH SHELEMAH TO SHELOMO AMRAM BEN RACHEL - RABBI LANKRY

Yitro and Matan souls of the righteous Sadikim, which bring atonement for the Jewish People. (In our daily Amida prayer, we pray that Rabbi Eli Mansour Hashem accept "Isheh Yisrael" – "the fire offerings of Isra- el." Even though we do not have the Bet Ha’mikdash, and thus we do not offer sacrifices, we nevertheless pray that Rashi, in his commentary to Parashat our sacrifices should be accepted. Some commentators ex- Yitro, tells us that Yitro, Moshe’s father- plain that this refers to the sacrifices offered in the heavens, in-law, was given this name because a the offerings of the righteous Sadikim who have departed. paragraph in the Torah was added in his merit. The name We ask Hashem to mercifully accept these sacrifices and "Yitro" stems from the word "Yeter," which means "addition- atone for our sins in this merit.) Conversely, the Zohar adds, al," or "extra," and Yitro received this name because he ad- here in our world, the forces of impurity had a king and a vised Moshe to appoint a team of judges, and this story was Kohen Gadol. The king was Pharaoh, who arrogantly de- included in the Torah. He was given the great privilege of nied the existence of G-d, and regarded himself as the most adding content to the Torah, and so he was given the name powerful being in the world. And the Kohen Gadol of im- "Yitro." purity, the Zohar teaches, was Yitro. As our Sages teach, Yitro had been a pagan priest, who worshipped every form Why did Yitro earn this special privilege? Many people did of idolatry that existed. Just as Pharaoh, the evil king, rep- exceptional things without receiving this reward. Why was resented the polar opposite of G-d, the true King, likewise, Yitro given this specific reward – of having a section added Yitro represented the polar opposite of Michael, the Kohen in the Torah in his merit? Gadol in the heavens. Whereas Michael embodied the loyal service of G-d, Yitro embodied the loyal service of every power other than G-d. The Zohar teaches that before Hashem could give the To- rah to Beneh Yisrael, two evil forces needed to be eliminat- ed from the world. These forces were the evil kingship, and Before the Torah could be given, both these forces needed the evil priesthood. The Zohar explains that in the heavens, to be defeated. Pharaoh’s kingship was defeated through there is a King – G-d – and there is also a Kohen Gadol. The the process of the Ten Plagues and the Exodus from Egypt, angel Michael serves as the Kohen Gadol in the heavens, as a result of which Pharaoh acknowledged G-d as King and he brings as offerings on the heavenly altar the pure over the universe. Yitro, too, underwent a transformation, as described in our Parasha. Upon hearing about the great mir-

1 acles Hashem performed, he abandoned his pagan practic- use the term associated with the deceased? es and beliefs, and came to join Beneh Yisrael at Mount Sinai. Yitro’s transformation paved the way for Matan Torah, as it marked the elimination of the forces of impurity, which The Hafetz Haim explained that Yitro here actually refers was necessary so that the Torah could be given. After Pha- to peace in both worlds – this world and the next. If a per- raoh was humbled and subdued, and acknowledged G-d’s son leaves this world holding onto money or property that Kingship, the next step was Yitro, the high priest of the forc- does not lawfully belong to him, he does not experience es of impurity, abandoning his pagan beliefs and lifestyle. rest in the afterlife. He will have to return to this world in a different incarnation in order to return the assets. A prop- er judicial system thus ensures “Be’shalom” – that people This explains why Yitro’s reward was an additional section can enjoy peace in the afterlife and enjoy the delights of in the Torah. His courageous decision to transform himself the next world. If disputes are not properly handled in this is what facilitated Matan Torah. He is credited with enabling world, then the soul will have to return at some later point the Torah to be given, and so it was only fitting that he would to handle them. be rewarded by having an extra section of Torah added in his merit. H The Hafetz Haim’s powerful words should serve as an add- ed deterrent against dishonesty in our financial dealings. People might be tempted to think, “Well, it’s only a few dol- lars,” or “Look, this is how things are done,” and justify dis- Peace in This World and the Next honesty on this basis. The Hafetz Haim warns us that even Rabbi Eli Mansour “if it’s just a few dollars,” and even if “this is how things are done,” these factors will not help one in the next world. For those few dollars, he will be denied rest in the next world. We read in Parashat Yitro of Yitro’s suggestion that Moshe Rabbenu appoint a network of judges to work alongside him judging the people, rather than judge all the cases by him- Simply put, we need to remind ourselves that it’s never self. Yitro assures Moshe that if he follows his suggestion, worth it to act dishonestly. No matter how much money “Kol Ha’am Ha’zeh Al Mekomo Yabo Be’shalom” – “This we stand to gain or save through even a so-called “minor” entire nation will come to its place in peace” (18:23). By ethical breach, we will end up losing, either in this world or establishing an efficient judicial system whereby everybody the next. And the loss will always far, far exceed anything is guaranteed to have his disputes resolved promptly and we could possibly gain. H fairly, Moshe can help maintain peace and goodwill among Beneh Yisrael. When people know that all disputes are being handled properly, and that everyone is giving and receiving precisely what they are supposed to, there is no EMBRACE SHABBAT: resentment and people along with one another in peace and harmony. Our Daily Portion of Manna While on the surface Yitro’s point seems clear, the Hafetz Rabbi David Sutton Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) notes a subtle point in Yitro’s choice of words that should draw our The Bet Ha'levi emphasizes that when it comes to our attention. Our Sages have taught that there is a distinction livelihood, although we must put in the effort, our work is between wishing somebody that he should go “Le’shalom” not what determines the outcome. Nothing we do can and go “Be’shalom.” The word “Le’shalom” is the term that change that which Hashem has decreed to give us. should normally be used when bidding somebody farewell, whereas “Be’shalom” is reserved for the deceased. We should use “Be’shalom” only when bidding farewell to a de- The Bet Ha'levi notes the example of the manna which fell parted person and wishing him or her a pleasant and peace- for Beneh Yisrael when they traveled in the desert. The ful afterlife. Why, then, would Yitro use the word “Be’sha- Torah says that no matter how much manna a person lom” in this context? He obviously wasn’t anticipating that collected, it always ended up being exactly the same everyone among Beneh Yisrael would die; the point he was amount - one omer for each member of the household. the manna - והמן היה סימן לדורות ,making was that an efficient judicial system would help en- The Bet Ha'levi writes sure a peaceful existence here in this world. So why did he serves as the model for all generations. No matter how

2 much we work, no matter how much effort we invest, the "I'm not going to hoard," the Brisker Rav replied. "I am end result will never be anything more or less than what hungry now, and now I have bread, so I am going to eat it." Hashem has decided to give us. Sure enough, the next day, a baker arrived with loaves of bread, which the Brisker Rav was able to purchase and In the desert, this was seen very clearly. A man would go eat. and spend a great deal of time collecting manna, but when The same man who brought the bread also had some fish he returned to his tent and gave it out to his family, - but as he made his way to the neighborhood, bombs fell, everyone always received an omer. In our lives, we don't and he dropped the fish. see openly how the end result is always what Hashem has "If I had more bitahon," the Brisker Rav said, "I would determined it should be, but this is what we know to be the have received fish, as well." Hashem has everything for case. us, and He will give us exactly what He determines that we need. Each day, Hashem gave Beneh Yisrael precisely what they needed. And on Friday, He gave them a double Of course, this is a very high level of bitahon. And Rav portion, because no manna fell on Shabbat. In our lives, Wosner ruled that opening a savings account is perfectly too, Hashem gives us exactly what we need for each day, acceptable and does not reflect a lack of bitahon, as it falls precisely as He determined. As the Gemara teaches in under the category of standard hishtadlut - the effort we are to make to sustain ourselves, alongside our belief that מזונותיו של אדם קצובין לו מראש השנה ,(Masechet Betzah (16a - a person's food, how much of this world he will enjoy, is ultimately the end result depends solely on Hashem. decreed on Rosh Hashanah, and this is precisely what we Nevertheless, we should strive to apply this message in will receive, regardless of how much work and effort we our invest. lives, in those times when we find that money is short, when we have enough for today but we begin to question As an example of how this works, the story is told of the what will happen in the future. At such times, we should Brisker Rav (a grandson of the Bet Ha'levi, who, remember the manna, which was given to Beneh Yisrael undoubtedly, was raised on his grandfather's teachings), each day. The Gemara in Masechet Yoma famously whose daughter turned to him when there was a grave explains that Hashem gave the manna to Beneh Yisrael in shortage of food in Eretz Yisrael and asked, "What are we daily portions, rather than in occasional, large installments, going to do? The price of food keeps rising!" The Brisker because He wants a relationship with us. A father, the Rav explained that the Gemara says not that our income is Gemara notes, gives his son a daily allowance if he wants ,to see his son every day and have a connection with him תונוזמ determined on Rosh Hashanah, but rather that our - our food, the amount we are able to enjoy - is determined but if he does not want a connection with him, he gives his on Rosh Hashanah. Hashem assures us that the "bottom son a weekly allowance. When we begin to wonder if we line" will always be the same, no matter what is happening will have enough for the future, we must remember that out there in the market. This is what we learn from the Hashem gives us our needs each and every day - because example of the manna. Even if a person collected 20 He loves us and wants a connection with us. portions for his family of six, the extra 14 portions somehow "disappeared," and they were left with precisely the amount they were supposed to have as determined by Hashem. If we perceive our livelihood in this fashion, our lives will be No matter how much a person works and earns, the far less stressful, and far more joyful and fulfilling. H ,is determined by Hashem - תונוזמ amount he enjoys - his and is not affected by his efforts one way or the other.

Earlier in his life, during World War II, the Brisker Rav was EMUNAH DAILY: in Warsaw, and two days before Yom Kippur, he was left Parashat Yitro with just two pieces of bread. He was hungry, and so he ate them. People asked him why he didn't save the bread Rabbi David Sutton for the next day, Erev Yom Kippur, when there is a mitzvah to eat in preparation for the Yom Kippur fast. In this week's parashah, Parashat Yitro, Hashem says that we - והייתם לי סגולה מכל העמים ,about Beneh Yisrael

3 are His beloved treasure. Hashem loves us like a How far does a parent's love for his child extend? "treasure." Later in the Torah, in Parashat Ekev, the Torah Rav Tzadok .בך בחר ה' אלקיך להיות לו לעם סגולה ,says Hakohen notes that here, too, Beneh Yisrael are referred In 1988, a massive earthquake nearly flattened Armenia, to as G-d's "treasure," only here the Torah employs the killing over 25,000 people in less than four minutes. In the indicating that Hashem's love for us is midst of the chaos and devastation, a father ran to the ,בך singular term not only a collective love for the entire nation as a whole school where his son learned, and saw that the building ,but a personal love for each and every individual. Every had collapsed. After the initial shock and trauma, the Jew is a "treasure" to Hashem. father remembered that he had once promised his son that he would always be there for him, no matter what happened. With tears in his eyes, he surveyed the rubble What exactly does it mean to be G-d's "treasure"? and tried to remember where in the building he brought his child each morning, and he realized that the classroom was in the back right corner. He rushed over to that corner The Malbim, in his commentary to the verse in and began digging through the rubble. The other parents explains that when a person has tried to dissuade him, explaining to him that there was ,ישראל לסגולתו Tehillim something immensely valuable in his possession, he nothing he could do. But he just turned to them and said, cannot take his mind off it. It is on his mind at all times. "Are you going to help me, or just stand there?" He Similarly, Hashem has us in mind, as it were, at every continued digging, stone by stone. Soon the fire chief moment. He is constantly thinking about us and never arrived and tried pulling him away from the scene. takes His attention off us.

"There are explosions everywhere," the chief warned. "It's Rav Tzadok adds that Hashem's love for us is unconditional, too dangerous." and not dependent on anything. Even if a Jew sins, Hashem still loves him. The Gemara in Masechet Yoma (54b) relates that the when the enemies entered the Bet "I'm not going anywhere," the father insisted. "Are you Hamikdash and set it ablaze, they went into the kodesh going to help me?" The police chief came and tried to pull ha'kodashim and saw the two keruvimon top of the Ark the man away, but he wouldn't move. He remained there, embracing. This is the ultimate symbol of the love that digging by himself, for 8 hours, then 12, 24, and 36 hours. exists between Hashem and the Jewish people, and this After 38 hours, he pulled back a large boulder and heard was the nature of our relationship at the time of the his son's voice. He yelled his son's name, and heard, Temple's destruction. Even when Hashem has to punish "Dad! It's me! I knew you were coming. I told all the other us because of our sins, His love for us remains. kids not to worry - my father promised that he would always be there for me." and - בנים אתם לה' אלוקיכם - Hashem calls us His children The Midrash It turned out that when the building collapsed, it made a .אבינו אב הרחמן - we call Him our Father Tehillim (103) comments that as a father has an abundance wedge like a triangle, and 14 people were saved, including of mercy for his children, Hashem has an abundance of the son. And as a mother comforts .כרחם אב על בנים - mercy for us and cares for her children, Hashem similarly comforts us, Hashem loves us like a father, but even - כרחם אב על בנים כאיש אשר אמו תנחמנו כן ,as the prophet Yeshayahu says Hashem is compared to both a father and a this demonstration of love does not come even close to .אנכי אנחמכם mother, but this is only because this love is something we Hashem's love for us. We are Hashem's pride and joy. can understand and relate to. The Hovot Ha'levavot writes We must always remember that whatever is happening in in the Sha'ar Ha'bitahon section that Hashem loves us and our lives is being done by someone who loves us more cares for us far more than any human being could ever than we can possibly imagine, and He is only doing the love us. To understand what this means, we need to just very best thing for us. H think about the person who loves us most, and then realize that this person is able to love us as much as he does only because Hashem granted him this ability, and that Hashem's love for us is infinitely greater than that love.

4 DAILY BITACHON: But the Rav says it’s not that. It’s actually the belief that all of your hishtadlut/efforts don’t do anything, that everything Take the Legal Path that happens is only decided by Hashem, and that you Rabbi David Sutton can’t take anything for yourself unless it was decreed on Rosh Hashanah- not a drop more of anything- not honor, nor pleasure or anything. For example, if someone said, “ Parashat Yitro has in it the Ten Commandments. I can’t take it- I’m gonna eat that unkosher pizza because I want that pleasure” Well, you can’t take pleasure that אנכי ה׳ אלוקיך אשר הצאתיך מארץ מצריםNumber one is, you weren’t supposed to get, so if you’re going to enjoy Anochi Hashem- I am Your G-d who took you out of Egypt. that unkosher pizza, you would have enjoyed the kosher Why is that the opening line? Simply speaking, it’s because pizza all the same. If you’re going to get the enjoyment before a king gives decrees to his constituents, they must anyway, why steal it? Why take it in an improper way? If first believe in his kingdom. you believe in Hashem’s Hashgacha, you’re going to get it First, we have to believe in the king, and then he can tell anyway, in the right way. Just wait a little. You are not us the laws of the land. going to get anything that’s not meant for you. If you only get what you’re supposed to get, why grab? As the midrash says, we must first accept the yoke of G-d’s kingdom, and then we can accept the yoke of the mitzvot. That’s why this is the first commandment. Because that’s the secret of how to keep the Ten Commandments. Don’t That’s the simple reason. A deeper explanation is that, as take something that is someone else’s, don’t want we have discussed many times, the command “Anochi something if it’s someone else’s, because you’re not going Hashem- I am your G-d that took you out of Egypt” is the to get it anyway. If you’re supposed to get it, you’ll get it source for Hashgacha Peratit- G-d’s individual supervision legally and if you’re not supposed to get it, you aren’t of every single person. Just like when Hashem took us going get it illegally! What a Hiddush! out of Egypt, He was able to differentiate between the Egyptians and the Jews, He was also able to differentiate There’s a beautiful story told by Rabbi Biderman that between a Jewish firstborn and Egyptian firstborn, and He relates to this. A certain Hassidish Rebbe had a Gabbai, was able to differentiate between a Jewish glass of water an aid, that had torn shoes, so he decided to collect money and an Egyptian glass of blood- even in the same cup. to buy this man new shoes. He collected money and he That’s what we call Hashgacha Peratit. put it in his drawer, planning to give it to the man the next day. But the next morning, the money was missing. So, I’ve always understood that since this is the most Somehow, he was able to figure out that it was this Gabbai important thing, it is the first thing that G-d tells us. that stole the money. He called the Gabbai in and said, But this year I saw a beautiful Hiddush, in Sefer Eretz Tzvi, “Silly! If you would have waited a little longer, you would written by Rabbi Froemmer, the Gadol in prewar Europe have gotten the money legally. You can only get money if who took over as Rosh of Hachmei Lublin after you were supposed to get it. Why did you grab it? You Rav Meir Shapiro, the founder of the Daf Yomi, passed on. were supposed to get it legally.” Rabbi Froemmer was a hero in the ghettos, constantly That’s the yessod/principle here. The first step of the Ten May Hashem avenge their blood) Commandments is to realize “I’m in charge-There’s) ה׳ ינקם דמיו .learning nothing you can take if you’re not supposed to get it.”

In his sefer Eretz Tzvi, in the Haftara of Parashat VaYetzeh, We’ll end with one of my favorite stories, that any veteran Rabbi Froemmer says that Hashgacha Peratit is, of course, listener must have heard already: important in our daily emunah. For example, if I missed a When I was young, I attended the Yeshiva of Spring Valley plane, I know it was Hashem’s decision. If I get stuck in Elementary School. They had an excellent English traffic, it was Hashem’s decision. It’s a way to keep calm, department, and I must thank them for my ability to cool and collected throughout the day. understand any secular subject. As in all good schools, But he adds a Hiddush: we had to choose famous figures, read books about them and write book reports. I chose Harry Houdini (who was He says that Hashgacha Pratit will save you from stealing, actually named Harry Weiss, but we will save that story for from over-charging, from interest or from eating something another time), and Lucky Luciano. Lucky was a mafia that’s not kosher. How so? boss responsible for the death of many people, and he I always thought it’s that knowing that G-d is watching, and was put in jail for his crimes. During World War II, however, that He’s going to punish me for any wrong thing I do would he was very helpful to the country. Because the mafia ran keep me from doing that wrong thing. the docks and ports, they helped catch Nazis and spies.

5 So, in appreciation for what he did, the government sent them. He explained, just two weeks before he went to see him back to Sicily. Rav Chaim Kanievsky to ask what he could do as a merit At the end of his life, Lucky Luciano was asked by his to help get his daughter married. She’s thirty and having a biographer what his take-away lesson on his life was, as very hard time. Rav Chaim told him he needed mesirut an 80-year-old, accomplished mafia boss. nefesh – self-sacrifice. Reuven then asked, “What should I do with mesirut nefesh?” Rav Chaim told him to use a He said, “I ran a very good company (organized crime is generator on Shabbat rather than the regular electricity. an organized company). With the same amount of effort The Chazon Ish held that because of the chilul Shabbat that it took to make an illegal dollar, I could have made a involved with the people in the electric companies, it legal dollar. I could have been the CEO of IBM. I could shouldn’t be used on Shabbat. Reuven said to himself have run a fortune 500 company. I used all of my abilities that getting a private generator is very expensive, but he to run an illegal company. With the same amount of effort was willing to be moser nefesh and follow the counsel of that I put in for an illegal dollar, I could have made a legal Rav Chaim. dollar.” That is really our fundamental here. If you’re going to get something, you’ll get it legally, and if you’re not going to The host then told him, “Today is your lucky day, because get it, you won’t get it illegally either. I happen to be one of the only ones here with a generator. I bought one a while ago, and you can use mine this You might as well take the legal path. Shabbat and enjoy with us.” Reuven was so excited at the hashgacha. The only house, perhaps, in the whole city Shabbat Shalom. H that had a generator and that’s the one he was invited to. That Shabbat Reuven was told by his host that his 28 year old son was away on a chesed mission. Reuven told him how much his daughter, Penina, loves chesed. Amazingly, a few weeks later, this host’s son and Reuven’s daughter Parashat Yitro: Penina got engaged. The advice of Rav Chaim worked They See What We Don't almost immediately. Rabbi David Ashear In the sefer Bididi Hava Uvda, the author, Rabbi Friedman, tells a story that he heard from the person who it happened Gedoleh Yisrael are able to see things to, Rabbi Menachem Arava from Israel. Rabbi Arava is a that we can’t. The pasuk says, baal teshuva who served in the Israeli air force in the Hashem makes His secrets known to those 1960’s. He eventually went to learn in a yeshiva in – סוד ה' ליראיו“ who fear Him.” It is so beneficial for a person to seek Yerushalayim for years and later moved to Bnei Brak. advice from Gedolim. Sometimes the advice they give When his son Meir turned fourteen, he was having a lot of doesn’t seem that it will accomplish what we are requesting, problems in learning and understanding his Gemara. His but that is when we have to realize they see things father told him to go see Rav Chaim Kanievsky. He went differently than us. They know much more than us. and asked for help. Rav Chaim agreed to learn with him once a week on Friday afternoons. This boy Meir progressed in his learning, and he eventually went on to A man, who we’ll call Reuven, from Israel was stuck in learn in the Ponovitch Yeshiva. He stayed close to Rav standstill traffic on a full bus on a Friday afternoon with Chaim and was tested by the Rabbi weekly on his learning. Shabbat approaching. Phone calls were made. They were When the Rabbi told him it was time to get married, he told to get off the bus and go spend Shabbat in the closest listened right away. Rav Chaim then told him he wanted city called Yokneam. There were over one hundred people him to write a sefer elaborating on the sources that the on the bus and, ashrechem Yisrael, the residents there Mishnah Berura brings. Meir said he felt it was beyond his happily took all of them in. Some families took in three, capabilities. some took in four. Reuven was traveling by himself, and he was invited by a family that had one small room available for just one guest. Reuven was very thankful to A couple of years later, Meir went to Rav Chaim telling him them. He told the baal habayit he doesn’t want to seem that he and his wife have not been blessed with children rude, but he said he wasn’t going to be able to eat with yet. Rav Chaim told him, “Write the sefer that I told you

6 about – that will bring the yeshua.” This time, Meir However, this pasuk also teaches us a more general means that we should not try to ולא תעלה במעלות .strengthened himself and put all of his efforts into that lesson sefer. When he came out with his first volume called Meir raise ourselves in other people’s eyes, by talking about Oz, his wife gave birth to their first child. With every sefer how much we do and how much we accomplish, because we thereby expose our less flattering – תגלה ערוותך he wrote afterwards, he was blessed with another child. At the time this story was told, he had just come out with his features. Once we gloat, or even if we are too giddy and fourth sefer and his wife had just given birth to their fourth excited about our lives in front of other people, we put a child. bull’s eye on our back. We make ourselves a target for people’s resentment and hostility.

Gedolim can see things that we can’t. If we have access to them, we should seek their counsel. And, of course, all of If we talk about our new house or renovations, people will the mitzvot that we do produce goodness and blessing. start talking about how we earned our money. If we talk When we do them with mesirut nefesh, even more blessing about how great our kids are, people will start looking to comes. Whatever we’re able to improve in will help us find fault in them. If we post about our lives in social media, immensely. H we expose ourselves to angry, offensive comments by those who feel even a tinge of jealousy.

Especially in today’s world, when people spend so much Keep it to Yourself time on social media, it is so tempting to share everything and make everything public. But we need to use discretion Rabbi Joey Haber and understand that this is not necessarily in our best interest. If we share too much, we almost invariably expose ourselves to some level of resentment. One of the famous teachings of Pirkeh Say a“ – אמור מעט ועשה הרבה Avot is to mean that אמור מעט ועשה הרבה little, and do a lot.” Some explain the phrase if we say little, then we’ve already accomplished a great deal. Keeping things to ourselves when we are bursting This has been explained to mean that we should just do, with excitement is already a great achievement. without talking about what we do. We don’t have to go around telling everybody about what we are doing. Baruch Hashem, we all do a lot of great things. We accomplish, Let’s use some common sense and self-restraint and we raise families, we host events, we attend events, we go resist this temptation to talk about our good fortune and on trips – which is all beautiful. But this does not mean we accomplishments, so we will, please G-d, be worthy of should go around telling people about it, either in person even more. H or via social media.

Why not? What’s wrong with sharing our accomplishments and happiness with other people? PARNASSAH CORNER One of the reasons is indicated in the last pasuk in Beware of the Changing Parashat Yitro: Job Market ולא תעלה במעלות על מזבחי אשר לא תגלה ערוותך עליו. Rabbi Max Anteby Simply, this means that it is forbidden to approach the mizbe’ah (altar) in the Bet Ha’mikdash by walking up steps, as this would be inappropriate. A ramp, instead of stairs, was used for climbing to the top of the mizbe’ah, because by walking up steps, the kohen would have to spread his Many people view their jobs or careers as a sort of treadmill legs which be inappropriate. – you get on the treadmill in the morning, exert yourself all day, get off at the end of the day and bring home a

7 paycheck at the end of the week. In the past, this view for a Dead End. Sometimes it can be as simple as was somewhat accurate. Our parents generally worked at approaching your employer and asking for more the same jobs for 20, 30 or 40 years. Similarly, our responsibilities outside of your current area of expertise or grandfathers were merchants in Syria or Egypt or Persia responsibility that can add value to your services. Since or Morroco and they stayed merchants on the lower East you are a known entity to the boss, he might be more likely side. Our forefathers had the same back breaking jobs for to give the added responsibility to you rather than looking 210 years in Egypt! to hire someone from the outside. Times have changed. The modern economic realities demand that you no longer just go about “doing your job”, THE CLIFF but rather you need to keep moving within an ever- changing market environment. Especially today with how The Cliff is by far the most dangerous road condition you the pandemic has hit almost every industry, practically can encounter on your journey. If you don’t see a Cliff every job evolves continually and no matter what field coming, the results could be, well, it’s best not to describe. you’re in, you cannot realistically expect to be doing the same job the same way for years to come. A Cliff means your career is about to come to an abrupt end. In today’s economy, jobs are constantly being Because planning a long term career requires automated or outsourced. Many careers that existed a few understanding the changing playing field, it is important to years ago are no longer in existence today. If established be able to understand the four types of changing conditions companied like Kodak, Polaroid or Borders Bookstores and how to respond to each. could be rendered obsolete, imagine the thousands of jobs that go with it.

THE DEAD END Don’t be lazy or afraid to learn new skills and don’t ignore A dead end happens when you reach the maximum the writing on the wall that might spell the end of your potential salary for the type of work you are doing and you career. You must constantly look ahead and understand no longer have the potential for upward mobility. In other where economic trends are headed and then adapt to the words – there’s no good reason why someone should pay new reality accordingly. you more for the work you’re able to do.

What happens if the change has nothing to do with your If you are happy with where you are and prefer to remain industry or expertise? As people age, their ability and in your current position despite the lack of future growth, effectiveness to perform certain types of jobs naturally that’s fine. Otherwise, if your family and expenses are still diminishes. You must therefore also consider – what if my expected to grow, then it is time to make a significant job is too strenuous, too high pressure, involves too much career change. travel or involves multi-tasking beyond your personal ability. There is no doubt your experience, wisdom and The right time to plan for a Dead End is well before you dedication offsets many of these considerations for your reach it since Dead Ends don’t happen suddenly – they employer, but might still represent an Internal Cliff for you are usually evident months or even years before you reach as the years go by. them. It is therefore important to maintain a long-range career focus to anticipate a Dead End and plan an alternate Keep in touch with your personal feelings and be sure to route that will allow you to keep moving. change directions before you hit a Cliff. H

Begin laying the groundwork early by networking with friends and colleagues. Improve your skills and make yourself marketable in other areas. Familiarize yourself with the latest technology and computer skills relevant to the career direction you wish to take.

It’s important not to mistake a Detour or a Full Stop Sign

8 Halacha: than four Amot (6-8) feet without stopping before washing. One should therefore walk several feet, stop for a moment, Rabbi Eli Mansour walk several feet, and so on, until he reaches the sink to Washing One’s Hands Immediately wash his hands.H Upon Awakening in the Morning

Halacha requires washing one’s hands upon awakening in the morning. One of the reasons given Purifying Oneself by Washing Hands for this requirement is the need to eliminate the Ru’ah 40 Times Tum’a (spirit of impurity) that descends upon one’s hands Rabbi Eli Mansour as he sleeps. The Zohar emphasizes the importance of washing one’s hands immediately upon awakening, so as not to allow the Ru’ah Tum’a to remain on his hands. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) Specifically, the Zohar writes that one should not walk four in Parashat Nisavim discusses methods of purification. Amot – approximately 6-8 feet – in the morning before The best way is immersing in a containing 40 washing, and warns that one could be liable to death, on Se’ah. However, if one is unable to use a Mikveh, he one level or another, if he waits longer than this duration to presents an alternative: Netilat Yadayim (washing the wash in the morning. hands) forty times. The first step is to wash once on the right and then once on the left, with Kavana (intent) on the first letter of the There is one view among the authorities (the Elya Rabba, divine name of seventy two. This refers to the YKVK cited approvingly by the Shebut Yaakob) that the Zohar (Tetragrammaton) spelled out with the letter Yud, which refers to walking four Amot outside one’s home. According equal 72 in Gematria. (Listen to audio for detailed to this view, the entire home is considered a single entity, explanation). This formulation of the Divine name contains and it is only outside the home that the Zohar forbids ten letters: YUD-HY-VYV-HY. He continues to wash each walking without washing. hand, right and then left, focusing on the next letter in the sequence. At this point, he has washed his hands twenty times. Next he washes ten times on the right hand, thinking Others, however, disagree. The Hid”a (Rav Haim Yosef of all ten letters. Then he washes ten times on the left, David Azulai, 1724-1806), in his work Birkeh Yosef, writes thinking again of all ten letters. that even within the home, one should not walk more than four Amot all at once in the morning before washing. In his Rabbenu Yonah quotes the Rambam who said that since view, if the water is more than four Amot away from one’s his youth, he never missed a day of praying with purity. bed, then he should walk in small installments of less than This important teaching of the Ben Ish Hai enables one to four Amot. Meaning, one should walk several feet, stop for purify himself from Tuma’at Keri (the impurity of seminal a moment, and then continue for another several feet, and emission) and pray with purity, even if he cannot immerse so on, until he reaches the water. The Sha’areh Teshuba in a Mikveh. H (commentary to the Orah Haim section of the Shulhan Aruch by Rav Haim Mordechai Margoliyot, Poland, 18th century), in Siman 1, disagrees with this ruling, claiming that one should not prolong the presence of the Ru’ah Tum’a on his hands. However, several other authorities May One Wash Dishes on Shabbat? agreed with the Hid”a’s ruling, including Rav Haim Palachi Rabbi Eli Mansour (Izmir, Turkey, 1788-1869) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Toledot (7). The Shulhan Arukh 323:6 teaches that one is not permitted Therefore, one may walk in stall installments, in the to exert oneself on Shabbat for something which will only manner described, until he reaches the sink to wash his be used after Shabbat. Therefore, one may not wash hands in the morning. dishes which will not be used until after Shabbat. However, since drinking glasses may be used throughout the day, SUMMARY: One should wash his hands immediately they may be washed on Shabbat. upon awakening in the morning, and should not walk more

9 There are, however, a few cases worthy of discussion. washing his hands. The (Medieval Halachic scholars) debate the question of to which hand washing, and to which Beracha, the Gemara here refers. According First, R. Ovadia Yosef (Livyat Hen, page 103) writes that to most Rishonim, this Halacha relates to the washing after making Kiddush on Shabbat morning, since the cup performed before eating bread, and it requires avoiding will not be use again on Shabbat, it should not be washed any interruption in between washing and the recitation of until after Shabbat. He adds, however, that one may simply “Hamosi” before eating the bread. The Gemara establishes rinse the cup with water, as that is not a tirha. He adds that that one may not converse or pause unnecessarily in one may also fill up a dirty pot with water in order that it will between the washing and the recitation of the Beracha. be easier to clean after Shabbat, as that is not considered to be a tirha. The Rambam (Rabbi Moshe , 1135-1204), however, understood the Gemara differently, claiming that Second, R. Ovadia Yosef (ibid.) also discusses whether it refers to the requirement of “Mayim Aharonim” – washing one may clean his dishes on Friday night in order to use one’s hands before reciting Birkat Ha’mazon. According to them the next day, if he has other clean dishes. He cites the Rambam’s view, this Halacha establishes that one the Mishne Halachot who rules that one may wash those may not speak or make a pause in between the washing of same dishes, and does not need to use the clean dishes in “Mayim Aharonim” and the recitation of “Birkat Ha’mazon.” his closet.

The Shulhan Aruch, in discussing the laws of washing for Third, what if a person wishes to wash dishes for other bread, cites both views, and concludes, “It is proper to be reasons? For example, what if a person wishes to wash careful.” This formulation indicates that according to the dishes because dirty dishes may attract bugs, or for strict Halacha, one need not ensure to recite “Hamosi” hygienic reasons, or because guests may come and it is immediately after washing his hands, though it is preferable not proper to have dirty dishes in the sink? In this case R. to do so. The Shulhan Aruch essentially adopts the Ovadia Yosef (ibid.) rules one may wash the dishes. Rambam’s position, that the Gemara did not require Similarly, one may make a bed in the morning, even if he avoiding interruptions in between washing and the will not sleep until after Shabbat, as it makes the room look recitation of “Hamosi,” though he adds that it is preferable nicer. not to interrupt. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572) likewise held this view, and therefore for Ashkenazim, too, it is permissible to speak in between SUMMARY: It is prohibited to exert effort, i.e., a tirha, on Shabbat for something which will be used after Shabbat. washing and the recitation of “Hamosi.” However, the action does not involve a tirha, or if there is another reason to exert the effort, then it is permitted. H Practically speaking, then, it is certainly preferable to avoid unnecessary interruptions after washing one’s hands for bread. However, one may speak in matters related to the meal without any concern, and it is likewise entirely permissible to speak words of Torah while waiting for the Speaking After Washing One’s Hands others to finish washing their hands. Unnecessary speech, for Bread, and After Mayim Aharonim however, should be avoided after washing one’s hands. Rabbi Eli Mansour At first glance, one might question this Halacha in light of (Today’s Halacha was presented by Hacham David Yosef, a different comment of the Gemara, which states, “Tekef a son of Hacham Ovadia Yosef and head of Yehave Le’netila Se’uda” – meaning, one should begin the meal Da’at in Jerusalem. Hacham David is also the author of immediately after washing. Clearly, this Halacha refers to the widely-acclaimed series of works “Halacha Berura.”) the washing performed before the meal, and not to “Mayim Aharonim.” How can we explain this Halacha according to the Rambam’s ruling, which allows interruptions after The states, “Tekef Le’netila Beracha,” which washing one’s hand for bread? means that one must recite the Beracha immediately after

10 The answer, it would seem, is that this Halacha relates to Jew who boasted to a Rabbi that he transgressed every the concept of “Heseh Ha’da’at,” or diverting one’s attention prohibition in the Shulhan Aruch. The Rabbi noted that from his hands’ cleanliness. In general, there are two this is not true: Halacha forbids studying Torah in the different reasons why Halacha would require performing restroom, and it is unlikely that this ignorant Jew ever an action immediately after reciting the Beracha. In some violated such a law, because he never studies Torah. instances, one must ensure immediate juxtaposition Similarly, he added, Halacha forbids engaging in idle between the Beracha and the act. Thus, for example, chatter while wearing , a prohibition that this man when a person is called for an Aliya to the Torah, he must could never have violated, because he never wears begin reading immediately after reciting the Beracha. If he Tefillin… says something to somebody after reciting the Beracha, then he must repeat the Beracha. We should thus emphasize that washing “Mayim Aharonim” in indeed a Halachic requirement, and after washing one With regard to hand washing for bread, however, a different should immediately begin Birkat Ha’mazon, without any issue arises, namely, the need to keep one’ s mind focused delay or interruption. so that his hands do not become soiled. The Sages teach that since “Yadayim Askaniyot Hen” – people are constantly using their hands for all kinds of purposes – we must SUMMARY: One should avoid speaking after washing his assume that one’s hands came in contact with something hands for bread until he recites “Hamosi,” though he may unclean unless he kept his mind focused on them, or if he speak in matters related to the meal or words of Torah. can ascertain that his hands were kept clean, such as if he One must ensure to keep his hands clean during this wore gloves. For this reason, the Gemara teaches that a period. One must wash “Mayim Aharonim” before Birkat person with very little water can wash his hands in the Ha’mazon and then immediately begin Birkat Ha’mazon; morning and then eat bread relying on that washing, even speaking words of Torah is forbidden in between assuming that he was careful not to touch anything “Mayim Aharonim” and Birkat Ha’mazon. H unclean. Since with regard to Netilat Yadayim the issue at stake is only ensuring the hands’ cleanliness, and not immediate juxtaposition, one may rely on the washing even many hours later, if he can ascertain that his hands Must One Dry His Hands Before remained clean. Washing Netilat Yadayim? Rabbi Eli Mansour Accordingly, we might explain that when the Gemara requires beginning one’s meal immediately after washing, it speaks only of this issue of “Heseh Ha’da’at,” the concern (If a person’s hands are wet at the time he wants to wash that one’s hands might become unclean. Hence, if a them for bread, must he dry his hands before Netilat person put on gloves, for example, after washing his Yadayim? hands, there would be no need to begin the meal immediately after washing. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) discusses this question in his work Or Le’sion (vol. 2, 11:9; Incidentally, it emerges from this discussion that one must listen to audio recording for precise citation), where he begin Birkat Ha’mazon immediately after washing “Mayim rules that generally speaking, one does not have to wash Aharonim.” One may not speak or pause – even for the his hands before Netilat Yadayim. In most cases, one may purpose of studying Torah – in between “Mayim Aharonim” perform Netilat Yadayim even with wet hands. The and Birkat Ha’mazon. Of course, the underlying exception to this rule, Hacham Ben Sion writes, is the rare assumption is that one must wash “Mayim Aharonim,” an situation when one’s hands are wet with “Mayim Teme’im” obligation explicitly codified in the Shulhan Aruch, though – water that is halachically impure. This happens if less one which many people unfortunately neglect. A person than a Rebi’it (3 oz.) of water fell on his hands. This small once said to me that he has no need to worry about the amount of water does not render one’s hands pure, and prohibition against speaking after “Mayim Aharonim,” the water thus contracts impurity through its contact with because he does not wash “Mayim Aharonim” in any the hand. Therefore, if a person washed with less than 3 event. This is reminiscent of the story told of an assimilated oz. of water, the water on his hands are impure, and he

11 must dry them if he then wishes to perform Netilat Yadayim.

By the same token, if the water from that person’s hands comes in contact with someone else’s hands, that second individual must dry his hands before performing Netilat Yadayim. So, for example, if a person washed with less than 3 oz. of water and touched the handle of the washing cup while his hands were still wet, somebody else who wishes to use that cup for Netilat Yadayim must first dry the handles. Otherwise, the “Mayim Teme’im” on the handles will come in contact with his hands before he begins Netilat Yadayim.

In today’s world, this situation is not all that common. We use faucets and have plenty of water for washing, so a person will rarely wash his hands with less than 3 oz. of water. In most instances, then, one may wash Netilat Yadayim with wet hands.

SUMMARY: As a rule, a person whose hands are wet from water is not required to dry them before he washes Netilat Yadayim. The exception to this rule is when a person had washed his hands with less than 3 oz. of water, in which case that water must be dried before he washes Netilat Yadayim. Similarly, if the water on that person’s hands comes in contact with somebody else’s hands, that second person must dry his hands before washing Netilat Yadayim. These situations, however, are quite rare, and so generally speaking, one may wash Netilat Yadayim without first drying his hands. H H

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