dqpxt ly miig

Deeds and Attitudes to Merit

a Comfortable Livelihood,
Compiled in a Practical Setting

by
Rav Boruch Hirschfeld

Published by
Torah Life Institute

Cleveland 5773 (2013)

Kollel Ateres Chaim Boruch, Torah
LIFE Institute is happy to present you
with this small but powerful manual,
to help you achieve myd zkxa.

These chapters were originally

penned, by the Rosh Kollel, for the
popular weekly publication “Torah
Tavlin”.

We hope that you find this publication

both edifying and illuminating, and that
the ideas offered in it bring you myd zkxa.
 table of
content

Introduction 1
Bitachon and a Person’s Effort Prayer as Part of One’s Hishtadlus



The Intrinsic Connection Between Prayer and Parnassa

1. Tefillah 3
Advice of the Chofetz Chaim Accessing the Power of the Menorah and


Shulchan How to Turn When to Turn

 

2. Private Prayers 5
Davening in One’s Own Words Which Language Where to Add Private
 

Requests Which is the Best Choice Suggested Preference of the Mishna

 

Berur Frequency


3. Netilas Yadayim 8
Respecting Netilas Yadayim Examples Additional Case in the Poskim
  

Amount of Water The 'Perfect' Hand-Washing Being Clean

 

4. Prayer at the Meal 13

Saying a Chapter of Tehillim When to Say it Non-Bread Meal Saying a
  

D’var Torah During a Meal On Shabbos



5. Salt on Table 15
Non-Bread Meal Bringing Salt to the Table Alternative Other Reasons for
  

Salt on the Table

6. Power of Brachos 20
The Direct Connection Between Brachos and Parnassa Power of the Table  

A New Twist in Birchas Hatorah

7. Respect for Food 22

Bread Crumbs Cake Crumbs Honoring Bread Not Throwing Bread
   

Throwing Bags of Food over a Chassan Leaving Bread Hanging (Dangling)

 

Washing the Fingers Before Bentching Possible Reconciliation of the Two



Opinions Having Bread on the Table during Bentching The Tablecloth and
 

Salt Important Yet Overlooked Cases Non-Bread Meal Leaving Bread

  

from Meal
 table of
content

8. Washing Before Bentching 25

Washing the Fingers Before Bentching Possible Reconciliation of the Two


Opinions

9. Leaving Bread on the Table 27

Having Bread on the Table during Bentching The Tablecloth and Salt
 

Important Yet Overlooked Cases Non-Bread Meal Leaving Bread from

 

Meal

10. Bentching Properly 29

Ways to Improve One’s Bentching Additional Ways to Improve our


Bentching Bentching Frequently Bentching in the Three Weeks

 

11. ‘Torah Eating’ 34

The Proper Intent The Famous Chayei Adam and Shelah Healthy Eating
  

Elevating the Food

12. Honest Livelihood 36

A Livelihood That’s Sound and Solid Mixing Honest and Dishonest Money
 

Trespassing, Parking and More Exceptions



13. Using Another’s Belongings 38

Trespassing, Parking and More Exceptions


14. Business Ethics 39

Deceptive Business Practices The Obligation to Inform Other Examples of
 

Deception Deception in Advertising and Salesmanship Deceptive Sales

  

Backyard Camps Employees Borrowing Money

 

15. Interest 43
A Prime Example Other Concerns


16. Paying Wages in a Timely Fashion 45

Paying on Time Examples Timely Payment for All Bein Hashmashos
   

Rentals Methods of Payment



17. Avoiding Publicity 48

Displaying Wealth Not Hurting Others with Ayin HoRa Careful Words
 
 table of
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18. Listening to the Advice of Chazal 50

Supervising Workers Inspecting One’s Assets Diversity
 

19. Middos 52
Humility and Haughtiness Controlling Anger Rejoicing at Another’s
 

Misfortune Where One Lives Taking Tzedakah Improperly Not Taking

  

Tzedakah

20. Tz’nius and Parnassa 55

Words of the Mesilas Yeshorim The Story of Lot Yosef’s Beracha From
  

Mishlei

21. Health and Peace 57

Guarding One’s Health Peace and Disputes Peace for your Country
 

22. Change of Living location 59

How Does it Work? How Far Should One Move Advice or Obligation
  

Not Moving in Good Times

23. Timely Practices 61

Shabbos Preparing for Shabbos Work on Friday Afternoon Cases not
  

Included in the Prohibition When Does this Restriction Start? Kiddush on

 

Shabbos Honoring Shabbos



24. Oneg Shabbos 65

Fulfilling Oneg Shabbos

25. Shemiras Shabbos 67

Ushering in Shabbos Inspecting One’s Property on Shabbos Learning
 

About Shabbos Position of Shabbos Table Eating Hot Food

 

26. Motza’ei Shabbos 69

Havdala Saying ”Veyitein Lecha” Anger Causes Poverty Rosh Hashana
   

Special Days Throughout the Year

27. Rosh Hashana 72

Day of Judgment for Parnassa Special Places of Tefilla Where Parnassa is


Mentioned Additional Customs To Bring Good Parnassa


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content

28. Birchas Kohanim 74

The First Word: ”Yevorechecha” The Follow-Up: ”Veyishmerecha”
 

Opportune Time for Requests During Birchas Kohanim When the Aron is


Opened

29. Aseres Yemei Teshuva 76

Tefillah by “Avinu Malkeinu” Yom Kippur Kedusha of Musaf on Rosh
 

Hashana and Yom Kippur

30. Chag HaSukkos 78

‘Chag Ha’asif’ - The Festival of Gathering Thanking for Parnassa The
 

Mitzvah of the four Minim Hoshanos



31. Shemini Atzeres: Rain 80

Private Requests on Shemini Atzeres A Relevant Question Hakafos on
 

Simchas Torah

32. Chanukah 82
Kindling the Heavenly Mercy Rosh Chodesh Teves Tzedakah on
 

Chanukah Zos Chanukah - Last Day of Chanukah



33. Pesach 84
Maos Chitim The Special Night Leaving Mitzrayim Without food Eating
  

Matza Being Careful to Avoid Chametz on Pesach The Seventh Day of

 

Pesach Eating Habits Eating Habits Fixing Up Our Eating on Pesach

  

Night


 MERITING A GOOD PARNASA

Introduction

In these difficult and uncertain economic times, we are obligated,

for our sake, for Klal Yisroel and for all of humanity, to do our best
to improve the world with prayer and the deeds that the Torah and
our sages advise us to do.
This includes four general areas.
1. Praying in the appropriate manner and halachic framework.
2. Being careful not to do the things that the Torah and sages say
could cause poverty.
3. Doing the things that we are taught can bring good parnassa.
4. Being careful that our table etiquette and the meals we eat are
conducted in the best possible manner, which has much to do
with bringing down good earnings. Just as the Shulchan in the
Mishkan and Bais Hamikdash, with the piles of bread on it,
brought the world sustenance and parnassa, similarly our table
and the meals we eat can do somewhat the same.

BITACHON AND A PERSON’S EFFORT

We are not here to discuss the question of proper amounts of
zelczyde oegha (relying on Hashem and/or working hard to earn a
living in a “natural” manner). We will assume the path of the widely
accepted opinion of the Chovos Halevovos, which indicates that

1 
INTRODUCTION

one is obligated to make natural efforts, and yet know deep down
that his parnassa has, is, and will always come from Hashem.
We cannot quote here all of the many segulos that are written
about which can help an individual. We will try to cite some of the
primary ones from earlier sources and those that have been widely
accepted.

PRAYER AS PART OF ONE’S HISHTADLUS

The sages of the Gemara (1) clearly instruct us to use Tefillah -
Prayer, as part of a person’s efforts to earn a livelihood. This is in
addition to whatever other activities he does to earn a living and
bring himself parnassa. Even if one has a predetermined “Mazel”
(Heavenly divined portion) that he shall remain poor his whole
life, his situation can be changed with much prayer (2). Chazal add
(3) that it also goes the other way: while one has, or seems to have,
good parnassa, he should pray that he does not become poor.

THE INTRINSIC CONNECTION BETWEEN PRAYER AND PARNASSA

Tefillah and parnassa are so closely linked, that the actual
obligation of prayer in the Torah - both "mkiwl` 'd z` mzcare" and
(bi:`i mixac ,dk:bk zeny) "mkaal lka ecarle" - are mentioned in
conjunction with achieving good parnassa.
izzpe" oke .dlitz 'ld yix dpyn mgl oiir ,"jinin z`e jngl z` jxae")
(.a ziprz ,dqpxt epiid xhne "mkvx` xhn
The very fact we need parnassa so often (nourishment to
satisfy our hunger and needs many times daily) is in order that we
should pray often and thereby become closer to Hashem (4).

.er `nei (4) :`pw zay (3) dfl xewn ci:c oiyeciwa aeh mei zetqez oiir (2) :r dcp (1)

2 
 MERITING A GOOD PARNASA

1 Tefillah

There are four general categories we will discuss, as mentioned

previously, with regard to meriting a good parnassa. We begin with
Tefillah and the ninth beracha in Shemona Esrai (epilr jxa) which is
the obvious place to start, since it was specifically designed to be a
request for good parnassa.

ADVICE OF THE CHOFETZ CHAIM

In his Sefer Shem Olam (1), the Chofetz Chaim ZT”L gives
advice regarding how one can better his concentration and feeling
in the berachos of Shemona Esrai. Before a person starts to say each
beracha, he should quickly summarize to himself what he is about
to say. As it applies to this beracha (epilr jxa), he should think, “I am
now going to ask for good parnassa, and bless Hashem for being the
One who gives it.” This quick summary goes a long way in helping
one feel the content of the beracha. The Chofetz Chaim writes
there that this does not really lengthen the Shemona Esrai in any
excessive way, because one can do this in a split second.

ACCESSING THE POWER OF THE MENORAH AND SHULCHAN

In the times of the Bais Hamikdash, the wisdom of the Oral
Torah (dt lray dxez) came down from Heaven and shone out to
us via the Menorah, which was situated on the south side of the
Mikdash. Parnassa, too, came down and poured out to us via the
bread on the Shulchan (Table) which was on the north side of the
Mikdash. The Gemara (2) teaches us that even now when there is no
Mikdash, a person can still inject the power of the Menorah and

3 
TEFILLAH

Shulchan into his prayers by turning slightly to where they were in

the Mikdash, as he davens. The statement of the Gemara reads:
“One who wants to become wise (in Torah) should turn to the south. One
who wants to become rich should turn to the north.” (3) This is only one
explanation of the Gemara. There are a few other ways to explain
the Gemara. (:dk a"a mixe`ia hewli - `zaizn 'r)

HOW TO TURN
The RMA (4) says that the way to turn is to tilt one’s body
slightly to the north or south, and keep his face towards the
Mikdash in the east. RASHI, however, explains the Gemara to
mean that his body should face east, and he should slightly turn his
face towards north or south. The Mishna Berura (5) rules like
RASHI. There are shuls that do not face due east. These shuls are
built according to the opinion of the Levush (6), who holds that
shuls should face south-east. In such a shul, one who wants to turn
to south to gain wisdom, doesn’t have to tilt, because the whole
shul is facing towards south (7).

WHEN TO TURN
The simple reading of the Gemara and Poskim is that one
should turn to the north or south for the entire Shemona Esrai. R’
Shlomo Z. Auerbach ZT”L is quoted (8) as saying that it means to
turn when one is asking for wisdom or parnassa. Accordingly one
can do both in the same Shemona Esrai. Others say to turn for the
whole Shemona Esrai (9).
a:cv g"e` (4) d:hi zeny ield zia oiir (3) :dk `xza `aa (2) ipy wlg seq (1)
iwqt 'ir (9) ` g dnly zekild (8) ai:my a"n (7) `i:cv a"na `aed (6) ai:cv (5)
25 'rd cv zeaeyz

4 
 MERITING A GOOD PARNASA

2 Private Prayers

DAVENING IN ONE’S OWN WORDS

Apart from the text of the davening composed by the sages, a

person can add into Shemona Esrai, words of his own (1). This can
add to the power of his tefillah in a number of ways.
The general text of the sages do not contain specific details. If a
person uses his own words, he can for ask specific requests that are
unique to his situation. The Zohar in Parshas Vayishlach (2) writes
that a person should ask for his personal needs in a very exact and
detailed manner, and not be vague or ambiguous in any way.
When a person davens in his own words he will automatically
have better concentration, since he is (usually) composing his
requests as he goes along. If he uses the text of the sages, which is
the same words day in/day out, it often becomes harder to
maintain full concentration. R’ Yonason Eibeschutz ZT”L writes
(3) that the Torah command of tefillah refers to "alay dcear" -
davening with heart and feeling. When one recites the words of
Chazal without heart and feeling, he might not have fulfilled the
Torah obligation to daven. However, when one formulates his own
words for tefillah, they come from the heart and he thus fulfills the
Torah requirement of "alay dcear". Still, one should try to say all
the parts of davening with feeling so that the accusing angels
should not say about him, “He thinks he only needs this (one)
thing and doesn’t bother concentrating on the rest.” (4)

5 
PRIVATE PRAYERS

WHICH LANGUAGE
If one knows classic biblical Hebrew and can express himself
well in that language, he should make his private requests in that
language. By doing so, he has the benefit of the holy language that
the Torah was given in elevating his tefillah. If he can express
himself better in another language, he should use that language, no
matter where in Shemona Esrai he adds his own tefillah (5).
Furthermore, the Gemara teaches that the angels that bring our
tefillos before the ceakd `qk, do so more readily if the words are in
ycewd oeyl (6). The above is true in any tefillos that one says during
the day.

WHERE TO ADD PRIVATE REQUESTS

For parnassa, the preferred place to add is towards the end of
the ninth beracha, before the words "epzpy jxae" in Nusach
Ashkenaz and before "aihne aeh lw ik" for Nusach Sefard (7).
In the sixteenth beracha of "eplew rny", before the words
"rney dz` ik". If one adds in these 2 places he should be concise
and brief (8). Many siddurim have a tefillah for parnassa from R’
Chaim Vital printed in this beracha. (See further if it is advisable to
say it every time he davens Shemona Esrai.)
A person may also add his personal tefillos anywhere in the
tefillah (request) known as "xevp iwl`" at the end of the Shemona
Esrai. Here, one may be as lengthy as he wants (9).
We listed above the three places in Shemona Esrai where one
may add his own tefillos for good parnassa in any language. They
are:
~ In the ninth beracha (epilr jxa) which is about good parnassa.
~ In the sixteenth beracha (eplew rny) which is for all requests.

6 
 MERITING A GOOD PARNASA

~ In the supplication after Shemona Esrai proper, known as

"xevp iwl`".

WHICH IS THE BEST CHOICE

It would seem that adding tefillos during Shemona Esrai proper
(the first two choices) is better than the third choice of inserting
one’s requests after Shemona Esrai. The RA’N (10) writes that in the
ninth beracha of Shemona Esrai, which is both earlier and more
specifically related to parnassa, is the better place to say it rather
then waiting to plead in the more general sixteenth beracha.
However, the custom has become to add prayers in the nineteenth
beracha because the great Mekubal and Chacham, R’ Chaim Vital
ZT”L composed a special prayer for parnassa (printed in many
siddurim) to be said in "dlitz rney".

SUGGESTED PREFERENCE OF THE MISHNA BERURA

The Mishna Berura (11) writes that if a person’s added request
will cause him to miss answering dyecwe yicw, he should say his
private requests in "xevp iwl`". This way he can answer properly by
dyecwe yicw after having said the words: ial oeibde it ixn` oevxl eidi"
"il`ebe ixev 'd jiptl. This must be clarified. There are two opinions
regarding saying the words "oevxl eidi". One opinion is to say it
before and after "xevp iwl`", while others hold that it is only said
one time at the end of "xevp iwl`" (Minhag HaGr”a). Those who
hold like the first opinion can answer dyecwe yicw while still in
the middle of the tefillah, since they’ve already said "oevxl eidi" at
the beginning. Those who don’t say it until the end, should do
the following: when it comes to answering dyecwe yicw, they
should stop and say "oevxl eidi" wherever they are holding, answer
dyecwe yicw, continue the tefillah and then recite "oevxl eidi" at the
end, as they always do (12).

7 
PRIVATE PRAYERS

FREQUENCY
Is it proper for a person to add his private requests during
the actual Shemona Esrai (first 2 choices), each time he davens, or
just on occasion when he needs it? Or somewhere in between?
The Taz (13) holds that one should not add requests in Shemona
Esrai time after time, because it looks like he is making a new text
to the tefillos by adding to the text of the sages. The Magen
Avrohom disagrees and permits it every time. The Mishna Berura
(14) rules leniently like the Magen Avraham and one may add the
same addition time after time. Nevertheless, some poskim (15) feel
that one should be strict like the Taz, and skip his addition (or
reword his addition) from time to time, either once a day, or once a
week (16).
miciqg xtq (4) '` yexc yac zexri (3) a:hiw dxexa dpyna `aed (2) `:hiw g"e` (1)
a"n (9) a:hiw g"e` (8) `:hiw zeaeyz iwqt (7) :ai zay (6) g:akw a"n (5) gpw
xry (14) a:akw (13) my a"ne `:akw g"e` (12) g:akw (11) ` g dxf dcear (10) ai:hiw
b:fhw xedhd ogly (16) cere a:hiw oglyd jexr (15) a:akw oeivd

3 Netilas Yadayim

we mentioned previously how the table of a Torah meal can

merit good parnassa. This does not have to do just with eating
which is done on the table, but with washing one’s hands before a
bread meal.

RESPECTING NETILAS YADAYIM

In fact, belittling the concept of mgll mici zlihp - washing
one’s hands for bread, brings poverty, while washing correctly with

8 
 MERITING A GOOD PARNASA

a lot of water brings wealth. The Shulchan Aruch (1) quotes as

halacha a strong statement from the Gemara Shabbos (2). It says that,
“One who belittles (degrades) the mitzvah of washing hands before eating
bread will become poor.”
There are two ways to understand these words of Chazal; if
they are referring to one who does so on an ongoing basis, time
after time, or even if one did so one time (and hasn’t yet done
teshuva). RASHI and Tosfos (3) seem to argue about this as
explained in Kaf Hachaim (4). It is not clear how the Shulchan
Aruch rules and one must be vigilant, as well as teach his family
members to be careful to always wash their hands properly.

EXAMPLES
The following cases are included:
~ One who doesn’t wash for bread at all.
~ One who washes and doesn’t cover the required area of the
hand (preferably till the wrist and at least till the end of the
knuckles (5)). Unfortunately many people wash quickly and
don’t bother to check if they covered the required area on all
sides. Some people are normally careful, but at a wedding or on
a trip, are less careful when they wash with a smaller cup.
~ One who doesn’t wash on “Mezonos” bread. Many of these types
of bread are very problematic in halacha, both because of the
way they are made and because of dcerq zeriaw (see further).
Without checking with a Rav one should avoid it.
~ One who eats a lot of baked Mezonos like crackers, with or
without other foods, in a meal-like amount and does not wash.
In the last two cases, it’s not just a washing issue, its even not
fulfilling the mitzvah of bentching.

9 
NETILAS YADAYIM

ADDITIONAL CASE IN THE POSKIM

Chidushei Haran (6) and Shulchan Aruch Harav (7), as they

interpret the Gemara above, write that even if one washes with the
minimal amount of water (ziriax = 3 - 3.5 oz.) and covers the
required area of his hand, he is still liable to become poor. Since he
washes in a minimal way his parnassa will come in a minimal way.
This is based on the fact that the Gemara connects the above
statement with the following positive statement: “Rav Chisda said: ‘I
washed my hands with handfuls of water and (from Heaven) they
(angels) gave me handfuls of blessings.” One should therefore wash
with more than the minimal ziriax when more water is available.

AMOUNT OF WATER

We discussed the words of Rav Chisda that if one washes for

bread with a lot of water he merits handfuls of blessing. This is also
quoted in the Shulchan Aruch (8). Later Poskim argue how to
explain this statement. The Kitzur Shulchan Aruch (9) and the
Eishal Avrohom (10) say that using a lot of water is only
accomplishing if it adds some preference in Halacha. This is
because when using a minimal amount of water, it is hard to cover
the entire hand; by washing with a lot of water one is being sure
that he washes every part of his hand. More than that is a waste of
water. However the Minchas Elazar (11) argues, and infers from the
wording of Siddur Arizal that even if one has no halachic
advantage by adding water, he should use extra water, as is the
custom of many gedolim. Of course, this is only applicable when
water is plentiful. In places like Eretz Yisroel where water may be
scarce, one should not use extra water unnecessarily.

 10 
 MERITING A GOOD PARNASA

THE 'PERFECT' HAND-WASHING

Although we won’t delve into all of the halachos, let us recount
the various steps of a perfect washing.
~ Have everything ready on the table (bread, knife, salt) before
starting to wash so as to minimize the time between drying the
hands and the Birchas Hamotzi on the bread (12).
~ Check hands and nails and remove any dirt, etc., that may be an
obstruction (chatzitza) between the water and hands (13).
~ Make sure that the washing cup has no leaks or cracks. It should
not have a spout that is higher or lower than the rest of the
rim (14). It should preferably not be a disposable item (15).
~ Verify that the water’s natural color has not changed, e.g. after a
hydrant flushing, water may change colors, or some colored
detergent fell into it (16). Also, be aware not to use water that was
already used before (17).
~ Have in mind to fulfill the Rabbinic mitzvah of washing for bread
connected to the posuk, "mzycwzde" (cn-`i `xwie).
~ Dry hands are preferred before washing. If hands got wet from
the cup handles one should dry them before washing (18).
~ Pick up the washing cup in the right hand and pass it to the left
hand (19). Pour at least 3 oz. of water on the right hand making
sure to cover the whole hand all around till the wrist, and
between all the fingers.
~ Do not speak out from the beginning of the pouring till finishing
the first swallow of the bread (20).
~ Many are meticulous to fulfill the opinion of the RAVA’D to
pour twice on each hand (21).

 11 
NETILAS YADAYIM

~ Pass the cup to the right hand, being careful that the washed and
unwashed hands do not touch (22). Pour on the left hand.
~ Rub both wet hands together for extra cleanliness (23).
~ Raise both hands to one’s head-height with fingers pointing
upwards, with the right hand slightly higher, and say the beracha
before starting to dry.
~ Dry both hands thoroughly with a towel or paper and not under
a hot-air hand dryer.
~ After drying, do not do any activity until after swallowing part of
the Hamotzi bread.

BEING CLEAN
Being Neat and Hygienic Can Keep Away Poverty. In
relation (24) to this topic about washing for bread and bringing
parnassa, let us recall an important statement found in the Gemara
(25): “The name of the Heavenly Angel in charge of bringing poverty is lap
(repulsive).” RASHI explains that this angel comes to areas where
bread is eaten in a filthy and repulsive manner and causes poverty.
On the other hand, eating in a clean, neat and hygienic manner
keeps this angel away. From a different RASHI elsewhere (26) it
seems that this concept applies to all activities. Whatever is done in
a repulsive way can bring poverty, and whatever is done in a clean,
neat manner (which according to the Ramban is a fulfillment of
the mitzvah of [a-hi `xwie] "eidz miyecw") can keep poverty away.
eh:gpw (7) :aq zay (6) c:`qw g"e` (5) cr:gpw (4) :c dheq (3) :aq (2) h:gpw g"e` (1)
`:eqw g"e` (12) gpw g"e` iwenip (11) `qw 'iq (10) i sirq n 'iq (9) i:gpw g"e` (8)
a:my (17) `:`qw g"e` (16) hl:b g"e` n"b` (15) a:hpw my (14) `qw my (13)
a"n (21) bk:gpw zeaeyz iwqt (20) c:gpw a"n (19) bi ,e:aqw zeaeyz iwqt (18)
migqt (25) f-e gpw g"e` dyixt oiir (24) a:aqw `"nx (23) c:aqw g"e` (22) `k:aqw
:aq zay (26) :aiw

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 MERITING A GOOD PARNASA

4 Prayer at the Meal

SAYING A CHAPTER OF TEHILLIM

The Zohar quoted in Mishna Berura (2) says that a person

(1)
should pray for parnassa before he starts a meal. This could be any
self-composed tefillah. The Magen Avrohom (3) writes that the
custom is to say the perek in Tehillim of “Mizmor L’Ddovid”
(chapter 23) which is a special chapter pleading for good parnassa
and contains 27 words, which is equal to the word "of" (He feeds).
The Mishna Berura (4) adds: (To fulfill the obligation (5) of saying
words of Torah) It is desirable to say this chapter of Tehillim after
eating the `ivend bread, which is both words of Torah and
davening for parnassa. In this chapter, Dovid Hamelech expresses his
faith that Hashem will not leave him without sustenance. He also
makes a number of requests for good parnassa.
Rav Chaim Vital ZT”L (6) says that one who says this tefillah
will not lack food. This might mean not ever lacking parnassa in
general.

WHEN TO SAY IT
From the Mishna Berura it seems that the ideal time to say this
chapter of Tehillim is before washing for a bread meal. If one forgot
to say it then, some Poskim (7) permit it to be said between the
washing and the beracha of `ivend. They feel that it is not
considered a wqtd - an interruption - between the washing and the
blessing, because it is somewhat a timely need for the meal, and

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PRAYER AT THE MEAL

many people have the custom to do like this opinion. The Mishna
Berura prefers the opinion to say it is after he finishes swallowing
the bread of `ivend (or after eating a zifk).

NON-BREAD MEAL
The Poskim only mention saying this chapter when one eats a
bread meal. Nowadays, however, when many people eat many
weekday meals without washing, it seems to this writer that one
could still fulfill this by saying it before or during that meal.
(Note: Many people avoid washing for bread because they
have no time for washing and bentching. They eat 'fast foods' and
just wash for the 3 Shabbos meals. If they would take to heart and
fully believe that washing for bread - with a lot of water - brings
blessings of good parnassa, they may find time. Some people
overdo dietary restrictions and keep away from bread products,
when they really could eat a minimal slice of (whole wheat) bread
with washing and bentching.)

SAYING A D’VAR TORAH DURING A MEAL

The Mishna Berura (8) writes that one who says “Mizmor
L’Dovid” after eating the Hamotzie bread also fulfills the obligation
of saying a Dvar Torah during a meal (9) with these words.

ON SHABBOS
Rav Chaim Vital ZT”L based on the Arizal (10) says that on
Shabbos one should say this chapter of Tehillim before Kiddush of
the night and day meals, and before starting the third Shabbos meal.
Many siddurim and bentchers have this.
This can be explained in the following way: Shabbos is the
source of blessing for the six days of the coming week, as we say in

 14 
 MERITING A GOOD PARNASA

the prayer of Lecha Dodi, "dkxad xewn `id ik" - “For she (Shabbos) is
the source of all blessing.” Rav Yaakov Culi ZT”L (Yalkut Meam
Loez) provides the following breakdown. The Maariv and
night-time meal bring down the blessings for the following Sunday
and Monday. The tefillos of Shachris and Musaf and the first-day
meal bring down blessings for Tuesday and Wednesday. Mincha
and the third meal (ziyily dcerq) bring down the blessings for
Thursday and Friday. By saying “Mizmor L’Ddovid” during these
three times on Shabbos, we bring the beracha of parnassa down for
these time-periods during the week. Some have a custom to sing
this chapter during the third meal, one or three times.
:dhnd lr rny z`ixw xry (6) b:b zea` (5) `:rw (4) a:eqw (3) b:eqw (2) :aq glya (1)
at sc yeciw oipr zepeekd xry (10) b:b zea` (9) `:rw (8) my dxexa dpyn oiir (7) `i

5 Salt on Table

We previously mentioned that when one makes his table like a

gafn (alter), he can bring atonement and parnassa. One of the ways
one can make his table like a gafn is by placing salt on the table, just
as the zepaxw were salted before they were offered.
There are 2 separate halachos. One, that he should dip the first
bite of the Hamotzi in salt to make it more appetizing, which is an
honor for the beracha. The Mishna Berura (1) quotes from the
Mekubalim that one should dip the bread 3 times in salt. Two, that
there should be salt on the table even if he is not going to dip bread
in it, to make the table like the alter in the Bais Hamikdash which
always had salt on it (2). It should be left on the table till after
bentching (3). The RM’A (4) writes as follows: “It is a mitzvah to bring

 15 
SALT ON TABLE

salt to the table before making the beracha of Hamotzi because the table is
like an alter, and eating (in order to be strong and healthy to serve
Hashem. M.B. 31) is like a korbon (sacrifice), and it is written in the
Torah: ‘With all your sacrifices bring salt.’ Also, having salt on the table is
a protection from bad things happening.”

NON-BREAD MEAL
It would seem from the words of the RM’A that even if one is
not going to eat bread at all, or cannot dip bread into salt due to
health reasons, he should still put salt on his table as a protection.
Some people, without just reason, ignore this Halacha. A person
who is going to eat a meal on a trip or at work should have salt with
him. [Every moment of the day, a Jew can work to be “mekadesh”
his day. Through Torah study, prayer, and even while eating,
talking and yes, playing, he can make his time “holy unto the Lord.”]

BRINGING SALT TO THE TABLE

Some Poskim (5) mention a custom that women bring salt to
the table to atone for the wife of Lot who was turned into a pillar of
salt as a punishment for not bringing salt to the table for guests. Salt
should be brought to the table even before one washes for the
bread, in order to minimize the time (wqtd) between the washing
and the beracha of Hamotzi, and between Hamotzi and eating (6).
Some suggest that if one is using salt from a salt shaker, he should
sprinkle out a bit of salt before washing so as to again minimize the
time- break between the washing and Hamotzi (7). If that wasn’t
done, he should sprinkle out the salt before starting to say Hamotzi,
rather than doing it between the Hamotzi and eating.

ALTERNATIVE
If no salt is available, one should dip the Hamotzi bread into
anything that makes the bread more tasty and preferably into a

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 MERITING A GOOD PARNASA

food that has salt in it (8). If salt is available but one forgot or
accidentally did not bring it to the table, a person can - if necessary
- talk out between washing and Hamotzi, and even between
Hamotzi and eating, to ask that the salt be brought to the table.
This does not invalidate the beracha since what he is saying is
relevant to the beracha (9).

OTHER REASONS FOR SALT ON THE TABLE

The Shach (a Talmid of the Arizal - not the Shach found in
Shulchan Aruch) on Chumash Vayikra (10) cites other reasons for
having salt on the table.
1. Salt Symbolizes Torah. "gln" (salt) is the same letters as "mgl"
(bread), which refers, in many places in Tanach, to Torah study:
"ingla engl ekl" (11). The word "zixa" is written with regard to salt
(12), just as with Torah. Just as the world cannot exist without salt (in
pre-refrigeration days, food could only be preserved with salt), so
too, the world cannot exist without the preservative of Torah.
Having bread on the table reminds us to speak words of Torah at a
meal.
2. Salt reminds us that just as we sit at the table to feed our bodies,
we must also feed our zenyp (souls) with Torah study.
3. Salt reminds us of the city of Sodom, that was destroyed with
sulfer and salt (13) because they did not share their wealth with
guests. Lot’s wife turned into a pillar of salt for not being giving to
guests.
4. Salt reminds us of sea water from which salt comes from.
Before proceeding, it is worthwhile to study the words of the
Medrash (14). When Hashem separated the upper waters from the
lower waters on the second day of Creation, the lower waters

 17 
SALT ON TABLE

complained that they were forced to exist so far from Hashem. The
Medrash writes that they decided to rebel and burst through to the
top waters. Hashem shouted at them and they fell back into their
place. However, since they attempted to show honor by trying to
rise closer to Hashem, He rewarded them with the following: Any
salt that will emanate from the lower waters will be placed on the
gafn, as well as on every Jewish table; this salt will serve as a
preservative for the entire world; the upper waters will not sing
shira until the lower waters do so first. What do they sing? xic`"
"'d mexna.
Another Medrash quoted in the Shach states that the first
creation to sing shira to Hashem was the sea. Hashem was pleased
and declared that if the sea, which has no actual mouth, can sing
shira, certainly when man will be created, he will sing shirah.
However, when the generations of Enosh and the Dor Hamabul did
not sing shira, Hashem became angry with them and destroyed
them with water.
5. xnpk fr ied - Be bold as a leopard to get close to Hashem. Salt
reminds us that just as the lower waters attempted to climb up over
the heavens with boldness to get close to Hashem, so too, we
should learn to act with boldness in the service of Hakadosh Boruch
Hu.
6. dixa lk xky gtwn d"awd oi` - Hashem does not withhold reward
for any good action that was done. For the act of pushing
themselves higher to get close to Hashem, the very act which in and
of itself displays the glory of Hashem, the sea was well rewarded.
Hashem promised that all salt which emanates from the sea water
shall be prominently placed on the alter and on every Jewish table.
7. Hashem Does Forgive. Even though the sea was brash and
may have acted a bit out of line by rebelling against Hashem’s

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 MERITING A GOOD PARNASA

decree and jumping forward, nevertheless, Hashem forgave the sea,

and even added blessing to its waters. We must learn and
remember that no matter what we do, Hashem is always eager to
forgive us and increase blessing into our midst.
8. We Must Strongly Regret Our Misdeeds and Sins. Just as
the sea cried when it became separated from the higher waters and
wasn’t close to Hashem, so too, a person should regret and cry
about the fact that he has become separated from his Creator due
to his sins.
9. One Must not be Haughty. When a person sits by a table
laden with food, with his family sitting all around him, there is a
tendency to become haughty and arrogant, which is rebellious
against Hashem. Placing salt on one’s table, reminds him that that
just as the salt in the sea waters was cast down from high-up to
low-down, a person might - at any given moment - be knocked
down from high to low.
10. A Person was Created to Sing Shirah to Hashem. As we
mentioned, the waters of the sea were the first to sing songs of
praise to Hashem. A Jew must understand that our entire purpose
on this world is to sing Hashem’s praises.
11. Reminding us of the oicd zcn. During a meal, when a person
can potentially fall into the trap of pursuing the pleasures of the
world, salt (as opposed to the sweetness of honey) reminds us that
there is an ultimate judgment, and one must live and plan his life
accordingly.
ep:my (6) n:fqw miigd sk (5) d:fqw (4) fl:fqw miigd sk (3) d:fqw `"nx (2) bl:fqw (1)
lr j"y (10) gl ,hk:fqw dxexa dpyn (9) fl:fqw miigd sk oiir (8) gl:e exacp f` (7)
ak:hk mixac ,ck:gi ziy`xa oiir (13) bi:a `xwie (12) a:b ilyn (11) bi:a `xwie ,dxezd
b:d dax ziy`xa (14)

 19 
POWER OF BRACHOS

6 Power of Brachos

There are many sources in Torah literature that say that

reciting berachos on food properly brings good parnassa. In the
words of R’ Elazar Papu ZT”L (Pele Yoetz) at the end of his
section on Parnassa: “One should be careful to say berachos on food
with concentration and say them letter for letter, word for word, because
this is a person’s main source of parnassa.”

THE DIRECT CONNECTION

BETWEEN BRACHOS AND PARNASSA
It is worthwhile to quote the words of Rabbeinu Bachyai (1),
an earlier source, who details the following points:
When one recites a beracha on food, he is bearing witness to
the fact that Hashem monitors the world in detail and provides
food on which the entire world lives.
In that merit, grains and fruits are blessed and plentiful.
One who does not say a beracha over food removes Hashem’s
close and direct monitoring from upon himself and thereby places
himself under the domain of the Heavenly constellations, with
their ups and downs.
This can harm not only a person’s own parnassa, but also that
of the rest of Klal Yisroel .
Since Hashem judges us according to the majority (aex), each
person should view himself, before each beracha, as being able to

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 MERITING A GOOD PARNASA

tip the scales of justice favorably for the entire world with a quality
beracha.
The Hebrew word "dkxa" is connected to the word "dkixa" - a
running fountain of water, which continues to flow. So too, the
quality berachos that one makes keeps the Heavenly berachos
flowing.
The word "dkxa" is also connected to the word "jxa" - the
knee that bends and bows in humility. So too, one should say
berachos with the humble attitude that he is thanking Hashem or
things he doesn’t really deserve.
In the Sefer HaChaim of Rabbeinu Chaim Loewy ZT”L,
brother of the Mahara’l, he notes (2) that the Gemara refers to the
text of a beracha as a "rahn" - a coin (3). Simply put, this means that
the text of a beracha is the careful wording of experts, our holy and
wise sages, just as a coin is the careful forming of an expert
coin-minter. He adds that it is also called a "rahn" because saying
the text of a beracha can bring one many coins and much wealth.
Others add that one should say the words of a beracha as carefully
as he counts coins (4).

Adding Quality to One’s Berachos is Accomplished By:

~ Concentrating intently on the meaning of the words.
~ Reciting the words with a true feeling of humble gratitude.
~ Articulating the words properly.
~ Knowing and fulfilling the halachos of berachos well. This includes
knowing which berachos to make and when, knowing the
amount necessary for beracha acharona, etc.

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POWER OF BRACHOS

POWER OF THE TABLE

To this idea, we can add the words of the Mateh Moshe (one
of the early Poskim at the time of the Maharshal) (5). He writes that
a table in Hebrew is called a "ogly" - from the word "gly" - to send,
because via the berachos that we make on the bread that is at our
table, Hashem sends blessings of parnassa to His nation. This refers
mainly to the Shulchan (Table) in the Bais Hamikdash, and also to
every Jewish table.

A NEW TWIST IN BIRCHAS HATORAH

The Mateh Moshe adds that thanking Hashem for previous
parnassa and wealth is what allows it keep going. In the middle of
this topic, he includes a new twist on the power of Birchas Hatorah
(blessings on the Torah) to bring wisdom. He explains that saying
Birchas Hatorah is not just a general concept in which we thank
Hashem for giving us the Torah. It is also a way to thank Him for all
the learning and wisdom that one has accumulated until this day.
This brings a blessing and Heavenly assistance to acquire more
Torah wisdom, today and for future days.
k:`p dxexa dpyn (4) :n zekxa (3) g"t c"g dligne dgilq xtq (2) i:g mixac (1)
`px wxt 'a wlg (5)

7 Respect for Food

BREAD CRUMBS
The Gemara states that if one lets bread crumbs fall onto the
(1)
floor and they get trampled on, it brings poverty to the house.

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 MERITING A GOOD PARNASA

Elsewhere, the Gemara (2) tells a story about the angel appointed to
administer poverty (zeipr lr dpenn), who was trying to make
someone poor. The angel was unsuccessful because that person
was careful to clean up and never let crumbs from his table fall on
the ground and be trampled on. One time, this man ate bread over
grass and crumbs fell onto the grass where it’s hard to clean up.
The angel of poverty was confident that the man would be unable
to clean up all the crumbs and they will get trampled on, enabling
him to bring poverty to the house. When the man finished his
meal, he plowed up the whole area and threw the dirt and grass
into a nearby river. At that point, the angel gave up and left the
house.
This halacha of being careful with the crumbs is mentioned in
Shulchan Aruch (3). After any meal, especially a Shabbos or Yom
Tov seudah when bread is eaten, someone should inspect the floor
around the table and sweep up any bread crumbs so that they
don’t get trampled on. Sefer Taamei Haminhagim (4) brings a
custom to cut bread only with a sharp, smooth knifeblade which
doesn’t cause a lot of crumbs, rather than a serrated blade which
makes more crumbs.

CAKE CRUMBS
In Piskei Teshuvos (5), he writes that cake, cookies, pretzels
and other similar baked mezonos goods are like bread, with regard
to crumbs, and one should be careful with them as well.

HONORING BREAD
We explained that stepping on bread and/or mezonos crumbs,
or leaving them on the floor where they can get stepped on, can
bring poverty to one’s home. This is part of the general concept
that honoring a staple food such as bread brings wealth, while

 23 
RESPECT FOR FOOD

disgracing bread leads to poverty. The Zohar (6) states as follows:

“One who disgraces bread by throwing it on the ground causes poverty to
run after him ... and he will not leave the world without having to come on
to other people to help him out financially.” Therefore, we must be very
careful about all that is mentioned in the words of Chazal and
halacha regarding honoring bread.

NOT THROWING BREAD

By other foods, apart from bread, one may throw them around
if they will not get ruined from the throwing. However, bread,
because of its special and unique importance cannot be thrown
even if is wrapped and will not get ruined (7). Therefore, when one
makes Hamotzie and gives out the Shabbos challa, he should not
throw it nor slide/throw it along the table to those sitting far from
him.

THROWING BAGS OF FOOD OVER A CHASSAN

The Piskei Teshuvos (8) proves from the wording of the
Shulchan Aruch that baked mezonos is no different than bread and
may not be thrown. It is referred to as "oipqika d`ad zt" and should
be treated like bread because if one eats enough mezonos to be
called a meal, he then must wash and bentch, as he would on regular
bread. This is very relevant with regard to the well-known and
practiced custom to throw bags of food over the chassan after his
aliyah on the Shabbos before his chasuna. The understanding
behind this custom can be explained in the following way. We are
trying to show the chassan that when one steps up to the Torah, as
he just did, Heavenly blessings shower down upon him. Now that
he is embarking on his new life of building a home together with
his bride, we wish upon him all these Divine blessings. It is
important to note that since baked mezonos are like bread, one

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 MERITING A GOOD PARNASA

should not put pretzels in the bags, even if they are well wrapped
and will not spill out onto the floor.
LEAVING BREAD HANGING (DANGLING)
Chazal tell us that leaving bread in a hanging basket can bring
poverty, and this is quoted in Shulchan Aruch Harav (9) as
halacha. This applies when it is left hanging in a way that looks
degrading to the bread. Therefore, R’ Shlomo Zalman Auerbach
ZT”L (10) ruled that if one brings lunch in a bag or briefcase to work
or school, he may hang the container on a hook made for things to
hang on. Some are stricter not even to let such a container be put
on a hook.
.cnx qgpt (6) c:tw (5) giw sc (4) c:tw g"e` (3) :dw oileg (2) :`iw migqt (1)
'c ze` 'l azkn 'a zayd xe`n (10) 'h ytpe seb zxiny (9) a:`rw (8) `:`rw g"e` (7)

8 Washing Before Bentching

mipexg` min - WASHING THE FINGERS BEFORE BENTCHING

We discussed previously that washing before a bread meal, and
using a lot of water to cover one’s entire hand as per halacha, is
mentioned in the Gemara (1) as a merit for good parnassa.
Regarding mipexg` min, the water that is used to wash one’s fingers
before bentching, there is a scholarly - possibly a Kabbalistic - debate
over whether the above concept of using “more water for more
blessing” applies. This column cannot in any way give a final ruling,
but we will document the discussion for general knowledge and
appreciation of the concepts, which will help us in this and other
areas.

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WASHING BEFORE BENTCHING

The Opinion of the Kav Hayashar (perek 13) and the

Vilna Gaon (as stated in Maase Rav (2) and quoted in Hilchos
HaGRA U’Minhagav p. 160) is that the last washing is similar to
the first and one should use at least a Revi’is (3-4 oz.) of water for
this washing. They add that one who uses a lot of water will get
Heavenly blessings just like the washing before the bread meal.
The Kav Hayashar explains it in the following way: When a person
dines at home with his family, there are numerous oiwifn (harmful
spirits) that want to partake of that meal. By removing the filth
from one’s fingers these spirits, who love dirt and filth, will not
settle on his hands. He adds, from the Shaloh Hakadosh, that one
should wash mipexg` min into a container, and not pour onto the
ground, because this water is the portion of the `xg` `xhiq the
“other” evil side, and one should give it to him in an honorable way.
Others (3) add that washing the fingers “appeases” the `xg` `xhiq
and they do not act as accusing angels against him. (The Chazon
Ish is quoted (4) as saying that it is not clear that this opinion
attributed to the GRA is reliable.)
Opposite Opinion of the CHIDA (5) and Ben Ish Chai (6) is
that since this used water goes to the `xg` `xhiq, one should use
only a minimal amount. If he adds more water than necessary, he
causes the `xg` `xhiq to cleave to him. Of course, he still has to
have enough water to cleanse properly the first two joints of the
fingers and preferably all three joints (7). He should also pour water
onto both sets of fingers and not pour on just one set and wash the
other set with that (8).

POSSIBLE RECONCILIATION OF THE TWO OPINIONS

Based on the wording of the sefer (mipexg` min oipr) xedhd ogly
some (9) suggest that according to those opinions who require a full
amount of water, in essence, they mean that the cup to pour from

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 MERITING A GOOD PARNASA

should contain at least a Revi’is. However, the pouring itself should

be minimal, just enough to wash the fingers.
elw 'r a"g yi` dyrn (4) ft sc zex g"ef 'r (3) c"tq i"hp 'ld (2) :`q zay (1)
zeaeyz iwqt (8) i:`tw dxexa dpyn (7) g ,gly:` dpy (6) crw:b rav`a dxen (5)
dl dxrd my (9) h-`tw

9 Leaving Bread on the Table

HAVING BREAD ON THE TABLE DURING BENTCHING

One should make sure that there is bread on the table when he
says oefnd zkxa (1). There are two reasons given for this halacha.
The Levush writes that we leave bread on the table to show
exactly what we are thanking Hashem for.
The Magen Avraham says that bentching brings down
heavenly blessings of parnassa, and requires an item to rest upon.
From there, it can then spread to the entire house. This concept is
based on the narrative in Navi (2) where Elisha told the wife of
Ovadya to bring a small container of oil and from that he was able
to activate heavenly blessings to create much oil to support her and
her entire family (3).

THE TABLECLOTH AND SALT

The Shulchan Aruch adds that the tablecloth should be left
on the table until after bentching. Presumably, this is to glorify the
table as an honor for the Shechinah (4). The Kitzur Shalah says that
the salt should also be left there (5) to extend the “Altar-like” status
of the table and the atoning and protective powers of the salt.

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LEAVING BREAD ON THE TABLE

Some add that one should remove all empty vessels (plates, bowls,
cups, etc.) from the table before bentching (dlaw it lr).

IMPORTANT YET OVERLOOKED CASES

Many people take a bread meal or sandwich to work for lunch,
and eat the entire roll/bagel/bread, leaving nothing over to remain
on one’s desk or table for bentching. It is suggested that one leave a
K’zayis (size of an olive) of matza in his briefcase or at his
workplace for this purpose. Also, when traveling, one should plan
ahead and keep with him extra bread. If there are a number of
people eating together but at different tables, there should be bread
on each table for bentching (6). If they clear away the tables it is
enough to have bread in front of the onfn. (I have seen weddings
that the waiters clean everything up and there is no bread left
anywhere for bentching. A good idea would be for baalei simcha to
appoint someone to save or give out bread on the tables for
bentching.)

NON-BREAD MEAL
Even though logic might dictate to do all this even by a
non-bread meal, the Eishal Avraham (7) writes that by other foods,
even mezonos, there is no obligation to leave anything over on the
table for the beracha acharona.

LEAVING BREAD FROM MEAL

Apart from the above halacha of having bread on the table,
which can be fulfilled by bringing other bread to the table after
everything else had been eaten, there is a separate preference to
leave some of the bread over and not eat all of it (8). This is to show
how Hashem has sent us His blessing generously so that we may
have what to eat - plus more left over. This also brings continued

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 MERITING A GOOD PARNASA

blessing to the house as stated in the Gemara (9). To avoid an old

gentile custom, one should not bring to the table an entire loaf of
bread at the end of the meal if there are still pieces of bread on the
table (10).
sqei ikxa (5) mixtqa izi`x (4) `:tw dxexa dpyn (3) a:c 'a mikln (2) `:tw g"e` (1)
c:tw a"n (10) av oixcdpq (9) a:tw g"e` (8) tw z"n (7) a:tw miigd sk (6) `:btw

10 Bentching Properly

One of the most famous, and often-quoted merits for a good

parnassa is the inspiring words of the Chinuch in Parshas Ekev (1):
“I have a tradition from my teachers, that whoever is careful to
fulfill the mitzvah of Birchas Hamazon properly, will always have
his ‘mezonos’ (literally his food that he needs to live, and this presumably
refers to basic parnassa needs as we find in the expression 'ezy` zepefn')
provided to him in an honorable manner.”
This Chinuch is quoted in the Mishna Berura (2) and in many
other sources. Similarly, the Seder Hayom (section on bentching)
says that Birchas Hamazon truly “brings blessings to him (the blesser)
and to his whole family.”

WAYS TO IMPROVE ONE’S BENTCHING

Our goal is to elevate our bentching so that it is said “in its proper
manner.” There are many documented suggestions for us achieve
this:
~ One should not say it by heart but rather read it from a printed
text. This helps one to concentrate better. The Pele Yoetz

 29 
BENTCHING PROPERLY

(Parnassa) makes a powerful statement: “One should concentrate

fully on each letter and each word - a person’s parnassa depends on
this!”
~ Not to say it quietly but rather in an audible voice (3). Hearing
one’s words also helps his concentration.
~ One should articulate his words clearly, letting each word and
every letter that he recites open up the heavenly pipelines that
correspond to that word.
~ It should be said in a spirit of happiness and gratitude. One
should be happy and thank Hashem for the food and drink that
he consumes, for the taste and color of the food, for one’s
mouth, lips and teeth with which he chews, for his stomach to
digest food, for the blood that distributes it, for his utensils with
which he prepares and eats, etc. Additionally, one must be
happy that he is able to fulfill this mitzvah. R’ Chaim Vital
ZT”L (Shaar Hamitzvos - Ekev) quotes the Arizal that if one
bentches with happiness and a good eye (i.e. a grateful attitude),
Hashem will shower him with happiness and a good eye.
~ To dress appropriately, like he does when he davens Shachris,
Mincha and Maariv (Mishna Berura (4)).
~ Not to occupy oneself with anything else while bentching. This is
mentioned in two places in Shulchan Aruch (5) in order to
underscore its importance. One should certainly not be driving
a car while he bentches.
~ To learn all the laws of bentching - `x-`tw miig gxe` - with intent
to fulfill them properly.

ADDITIONAL WAYS TO IMPROVE OUR BENTCHING

Before starting to bentch one should have in mind:

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 MERITING A GOOD PARNASA

~ To fulfill the mitzvah in the Torah of 'd z` zkxae zraye zlk`e"

"jwel-` when one is full, and the Rabbinical mitzvah when one is
not full. Also, have in mind to fulfill the Rabbinical mitzvah of
saying the fourth beracha which is "aihnde aehd".
~ Give a quick thought to how much sunlight, rain, wind, plowing,
planting, growing, picking, harvesting, transporting, packaging,
cooking, baking, etc. went into the food you just ate. These are
all acts of Hashem and countless workers that together have
combined to bring this meal to us, and are being thanked for in
our Birchas Hamazon.
~ The authors of the berachos that we say in bentching and the
circumstances that they were thanking Hashem for. Moshe
Rabbeinu composed the first beracha when the mann fell in the
desert. Yehoshua Bin Nun composed the second beracha about
Eretz Yisroel when the Jewish people entered into the Holy Land.
Dovid Hamelech and his son Shlomo Hamelech composed the
third beracha for the welfare of the Bais Hamikdash. During the
time that the Bais Hamikdash stood, Bnei Yisroel davened for its
continued existence. However, for the period of time when they
did not have the Bais Hamikdash, a slightly different text for
the rebuilding of the Bais Hamikdash was composed, which is
what we say today. The sages composed the fourth beracha of
"aihnde aehd" to thank Hashem that the bodies of those Jews
who were killed in the huge metropolis of Betar and were left
out for a long time, did not rot and were eventually buried.
Thinking of all this and comparing it to what we are thanking
and asking Hashem for, helps one feel gratitude and concentrate
better.
~ Life is the most precious thing that a person has, and a person
always wants more of it. The meal that you just ate is your “dose
of life” for the next few hours.

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BENTCHING PROPERLY

~ Imagine how you would be without this meal. The feeling of

weakness that you feel on a fast day and the happiness of eating
again after the fast is over, are solid reminders. Certainly, when
one has three meals a day, instead of one, he should be even
more grateful than after a fast day.
~ With the energy gained from this meal, you will be able to do
many mitzvos and other needed activities. All these activities
should be included when one thanks Hashem for his food.

BENTCHING FREQUENTLY
In the last few units we have discussed how washing for bread
and bentching well are tremendous merits in bringing one good
parnassa. Not long ago, when bread was a staple that accompanied
other foods, people would eat bread-meals more often, usually at
least once a day. This, of course, resulted in more washing and
bentching, opening the pipelines of parnassa, as mentioned in the
Chinuch quoted previously (6). Nowadays, due to a number of
reasons, we see many people who very rarely wash and bentch
during the week. There are larger amounts and more types of food
available to fill up on, without needing bread. There are also many
bread-like substitutes such as rice cakes, that eliminate the need for
bread. Some people go on diets and avoid bread entirely. Possibly
the main reason for this practice, though, is that people of our fast-
food society don’t want to take the time out to wash and bentch
when they can quickly “get it over with” with a zeytp `xea.
It is the belief of this writer dnily dpen`a that if one would
try to wash and bentch - better and more often (once every day or
two) - it would go a long way towards improving his economic,
employment, and cash-flow situation. The Gemara (7) says that if a
person dodges being obligated in a mitzvah, i.e. deliberately
wearing garments without four corners to not be obligated in

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 MERITING A GOOD PARNASA

Tzitzis, it can count against him in the eyes of Hashem.

The amount needed to bentch is 1/2 of a center slice of a 1 lb.
bread-loaf (4/10 of a machine matza). In order to be able to make a
beracha on the washing one should eat a whole slice (or 4/5 of a
machine matza). It is a small, easy-to-eat amount and can be whole
wheat. It will not ruin a diet, except in rare situations.

BENTCHING IN THE THREE WEEKS

One of the ways to upgrade our bentching during the
three-week mourning period and from there to the entire year, is
the idea of the Meshech Chochma (8). The Gemara says that the
fourth beracha of bentching - "aihnde aehd" - was added by the Sages
to thank Hashem that the bodies of those Jews who were killed in
the huge metropolis of Beitar and were left out for a long time, did
not rot and were eventually buried (9). Although this was no happy
salvation, we still thank Hashem because “it could have been
worse.” We therefore say "aehd" - that He didn’t let the bodies rot,
"aihnde" - that He made the gentile enemy allow the bodies to be
buried. We should have this in mind when we say this beracha
hundreds of times a year.
The Meshech Chochma asks: For real happy salvations like
Pesach, Chanuka and Purim, we give thanks a few days a year, so
how come for this sad but beneficial salvation, we thank Hashem
hundreds of times a year? He answers that after the churban, the
Yidden weren’t sure whether Hashem was still with them. Thus,
Hashem sends little rays of light in the middle of the darkness (like
the Beitar burial) to remind us that He is still with us. This
important, easy to forget rule, gives us hope in our golus and must
be remembered and thanked for every time we bentch.
devn (6) `vw ,btw seqa (5) `:btw (4) dtw g"e` sqei zia (3) ` :dtw (2) lz devn (1)
.`l ziprz (9) awr zyxt (8) .`n zegpn (7) lz

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‘TORAH EATING’

11 ‘Torah Eating’

In the previous few chapters, we have focussed on the various

ways that a Jewish Torah Table, with all its connected mitzvos and
customs, can bring a person good parnassa. The more we can
upgrade our meal experience, the more the blessings will flow from
heaven, as was quoted earlier regarding the halachos of bentching.
Now, let us discuss elements of the actual eating that also bring
good parnassa. The following are concepts in “Torah Eating”
which one can have in mind or do to enhance his eating.

THE PROPER INTENT

The Shulchan Aruch (1) writes: “The sages have stated that a
person should gear all his actions to be for the sake of Hashem. Even
things like eating and drinking .... should not be done for pleasure, but
rather one should do them with the intent to have health and energy to
properly serve Hashem.”

THE FAMOUS CHAYEI ADAM AND SHELAH

The Mishna Berura (2) quotes the Chayei Adam who says a
very innovative idea. He writes : “I have seen pious people who say
before eating - zcearl wfge `ixa did`y ick zezyle lek`l dvex ippd'
'jxazi myd - ‘I want to eat and drink to be healthy and strong in order to
serve Hashem, may He be blessed.” Such eating is considered as if a
person is bringing a korban - sacrifice (3).

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 MERITING A GOOD PARNASA

Note: Even if one does not fully feel the meaning of these
words, by constantly saying them, he will eventually come to mean
them.
In another place, the Mishna Berura (4) quotes the Shelah
Hakadosh who writes: “Whoever eats with the proper intent turns all his
meals into devn zecerq, meals of mitzvah.”

HEALTHY EATING
The Shelah also adds that one should consume foods that
bring good health, and not just what is sweet, tasty or desirable for
that moment. It is also very important for one to be careful not
to overeat. In fact, the Kav Hayashar (5) writes that overeating is
not just bad for one’s health; it also affects the clarity of his mind
from focusing properly on learning Torah and davening. These
acts, according to the Ramban (6), are included in the mitzvah of
"eidz miyecw" - “You shall be holy.”

ELEVATING THE FOOD

When a person eats and serves Hashem with the energy he
receives from the food he eats, the food itself becomes a necessary
part of his mitzvos. This allows the food to reach its full spiritual
potential and it becomes elevated as a sacrifice on the mizbeach.
(Maor Vashemesh Parshas Behaaloscha). The beracha on the
food and the words of Torah said by the table, help in this process
of elevating the food (7).
dn:rw (4) `l:my dxexa dpyne d:fqw g"e` `"nx (3) d:`lx (2) `:`lx g"e` (1)
b wxt miig gex (7) a:hi `xwie (6) `q wxt (5)

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HONEST LIVELIHOOD

12 Honest Livelihood

A LIVELIHOOD THAT’S SOUND AND SOLID

In Parshas Noach, we learn an important lesson, which has much

to do with meriting good parnassa and not losing the money that
one already has. Chazal teach us that even though the generation
of Noach was guilty of many crimes, the final decision of Hashem
to totally destroy these wicked people came about because of the
monetary crimes that they were guilty of committing on a
consistent basis.
How Should One Act to Merit Wealth? This question is
one that has been asked for generations. The answer is that one
should conduct his business dealings in a faithful and honest
manner and daven to Hashem to allow him to succeed in his
earnings (1). On the same note, the Shulchan Aruch (2) writes that
a worker should do his job faithfully, for that is what made Yaakov
Avinu wealthy when he worked for Lavan. Furthermore, in Meseches
Derech Eretz (3) it says: “If you take things that you are not entitled to,
what you have will be taken away from you.”
Even wealth gained from cheating gentiles will not last. This is
awesomely true as we find in the words of the Be’er Hagolah: “I
am writing the following for generations to know. I have seen some people
‘get rich’ by cheating gentiles, but it did not last. They lost it all and left
over nothing worthwhile.” (4)

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 MERITING A GOOD PARNASA

MIXING HONEST AND DISHONEST MONEY

Even when a person earns money honestly, this too can be lost
due to the dishonest money that is contained in the “same wallet.”
This is stated clearly by the holy Chofetz Chaim ZT”L (5), and is
based on a Gemara in Kesubos (6). The CHIDA in his Sefer Bris
Olam on Sefer Chasidim (7) says that even if one gives much
charity and does many acts of kindness with his money, any wealth
that came to him through dishonest dealings will not last.
Even though it is impossible in this format to go through each
and every one of the monetary halachos in Choshen Mishpat, it is still
worthwhile to list some of the common cases of dishonest and
“non-kosher” money, whether intentional or through negligence.
This will help us avoid pitfalls that can bring about financial losses,
and at the same time, aid us to do the proper acts that open the
gates of good parnassa.
For example, it is prohibited to:
~ Take or use an item without permission of the owner, even if he
knows that if he would ask, the owner would surely give his
permission.
~ Steal even from a minor, even for a joke.
~ To hold a borrowed item or a sefer longer than the allotted time
that was originally made up.

e wxt mler my (5) gny htyn oyeg (4) e:b (3) k:fly htyn oyeg (2) :r dcp (1)
dvy (7) :eq (6)

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USING ANOTHER’S BELONGINGS

13 Using Another’s Belongings

TRESPASSING, PARKING AND MORE

In this chapter let us expand with examples of using property of

others. One who uses another person’s belongings without
permission is called a robber (1). This is brought in no less than five
places in Choshen Mishpat: 292:1, 308:7, 359:5, 363:5, 366:3.
Therefore it is prohibited to:
Use the item of another person without his permission, even a
gentile (2) or a child (3), even to return to the same place
immediately, even when there will be no wear and tear lowering
the value of the item, even if he knows that the owner would grant
permission (4). (see exceptions below)
Trespass on another person’s property (5), even if there is no
sign prohibiting it, even just to cut across his property for a short
cut (unless the owner has allowed it to become a well- known
short cut that many are using) (6). Even then, one should be careful
not look into the person’s windows (7).
Park a car in a space owned by, or even designated for,
someone else, such as residents, customers, patients and
employees, or even to just park in a place that blocks rightful users
from entering or exiting (8).

EXCEPTIONS:
~ When one is allowed to use without permission.

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 MERITING A GOOD PARNASA

~ Items that no one would object to, such as a pen to sign a check,
are permitted. Borrowing a washing cup to wash hands or sitting
on another’s chair (9) are also. Even in these cases if the owner is
readily available to ask, he should be asked (10).
~ If many times in the past, he has asked and always received
permission (11), and there is no reason why now should be any
different, he can use an object if the owner is not there to ask.
~ Mitzvah items such as talis, tefillin, gartel, lulav and esrog (only
once Chol Hamoed starts and a borrowed set is sufficient) are
permitted. This is based on the assumption that people are
pleased when another uses their possessions for a mitzvah (12).
However, if there is a reason to believe that he might object,
such as, the borrower has a cold, fever, or he sweats, then he
cannot use it (13). Even when he can use it, it must be used as
nearby as possible (14) and promptly returned, folded and as neat
as it was before. Even then it can only be used occasionally, and
not on an ongoing basis (15) and here as well, if the owner is
available he should be asked (16).
igzt (5) bi:arw r"ey xeviw (4) fw:a g"e` n"b` (3) i:flxz a"n (2) .gt `xza `aa (1)
r"ey (9) `lewl d"c :fp a"a m"ayx 'r (8) ci:cpw r"nq (7) `:fry n"eg (6) (hk) f oyeg
c:ci g"e` (12) 'd d`ivn 'ld axd r"ey (11) bi:ci a"n 'r (10) c"q d`ivn 'ld axd
my a"n (16) f:ci `"bn (15) bi:ci a"n (14) e:ci f"n b"nt (13)

14 Business Ethics

The Torah commands us not only to be careful not to touch

money that isn’t ours, but also to be honest and trustworthy. This

 39 
BUSINESS ETHICS

also has a direct connection to a man’s livelihood, as the gemara

(:r dcp) states: “What should a person do to merit wealth? He should do
business honestly and pray to Hashem for success.”

DECEPTIVE BUSINESS PRACTICES

It is forbidden to deceive a buyer about the quality or price of
an item or property, even if he charges a fair price for its true
quality.
An example of this is: “I’ll sell this item for $100, even though
I’m losing by doing so.” If this is really not true, it is a forbidden
statement, even if $100 is the correct price. This is because he is
deceiving the buyer into thinking that he is getting a bargain.
If the seller knows about a flaw in an item or property, not
readily apparent to the buyer, he must tell the buyer. If he does not
tell him, he has transgressed the sin of d`pe`. Even if his price is fair
for a flawed item, it is prohibited, because even if this might not be
called daipb (stealing money) or d`pe` (cheating on the price)
since the buyer got his money’s worth, it is still zrc zaipb - stealing
(deceiving) his mind.

THE OBLIGATION TO INFORM

It is not sufficient to inform by saying, “I want you to check out
this item with a technician,” or “there might an inner flaw which
I’m not assuming responsibility for.” The term “flaw” includes
selling something that has, or will have, people coming to fight over
it and claiming it as their own.

OTHER EXAMPLES OF DECEPTION

~ If one received counterfeit money, he cannot just pass it on.
~ If one received a certificate deeming him a skilled worker in any

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 MERITING A GOOD PARNASA

field through deception or cheating on an exam, etc., which

alone is zrc zaipb, it is prohibited to use this certificate or degree
to get a job. An employer understandably wants a person who is
truly qualified and honest.

DECEPTION IN ADVERTISING AND SALESMANSHIP

We live in a world of aggressive advertising and aggressive
salesmanship, in person and over the phone. One must make sure
that any claim about his merchandise, service, products, etc. is
accurate and true. Even general statements like “we’ve got the best
prices in town” are forbidden if they are not true. A salesman may
praise his own items, even if they are available elsewhere cheaper,
but he may not degrade another business unless that competitor is
charging forbidden prices and cheating people.
Note: We are discussing here the prohibition of doing
deceptive acts. If they were done, however, and now the buyer
wants to void the sale, it is a complicated issue beyond the scope of
this column, and a Rav or Beis Din should be consulted.
Furthermore: It is important to note that all of the above is
prohibited even by a gentile buyer.

DECEPTIVE SALES
Many times, when a retail store has a sale (end of season,
holiday, or other appropriate times), they reduce the price on
certain items - 10%, for example. To make the reduction appear
more enticing though, they inflate the old price, than cross it out, to
make the buyer think that he is getting a 20% discount. This
prohibited deception is actually zrc zaipb.
Some real estate agents will tell a prospective buyer that he
better hurry up and grab a certain house, because he has other

 41 
BUSINESS ETHICS

people waiting for this house who are willing to purchase it at a

specific price. If there are no such buyers, it is zrc zaipb and xwy
(falsehood) to try to make this buyer act impulsively and grab the
house before he has chance to sit and think about it with a clear
mind.

BACKYARD CAMPS
The following scenario happens quite often, leaving grudges. A
mother enrolls her child for a four-week backyard summer camp
session. At that time, she might know quite well that she plans to
go away after 2 weeks and intends to pay for only 2 weeks since
there is no formal contract stating that she can’t change in the
middle. However, had the camp owner known this, she would have
given that spot in the camp to one who will stay for the whole
session. The mother who knew and didn’t tell, is transgressing
zrc zaipb, and might even have a monetary obligation. The correct
way to avoid this problem is to make up in clear terms from the
very beginning what are the obligations if one has to leave camp in
the middle for any reason.

EMPLOYEES
If an employee plans to leave a company very soon and is
given a promotion or special job that would never happen had it
been known about his decision to leave, he is obligated to tell. This
might depend on the type of contract he has. Some only require
that he inform the company 30 days before he leaves.

BORROWING MONEY
One who borrows money, knowing full well that he will not be
able to pay it back, and had the lender known this he would not
have given the money, is deceiving the lender with zrc zaipb and
possibly more.

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 MERITING A GOOD PARNASA

Note: We have discussed monetary examples of zrc zaipb

since they have to do with our topic of meriting good parnassa with
honest money. There are other areas of zrc zaipb which deal with
making someone else think that you are doing, or want to do him a
favor, when it’s not true. They are all explained in C.M. 228:6
.my oiir ,gny ,alx ,gkx ,fkx mipniq ,htyn oyeg ,jexr oglyd ixac lr cqein
.f ,aqw 'r `"g jenk jrxl 'qn migewl ze`nbecdn dnk

15 Interest

In the last few chapters we discussed honesty in money matters

as a merit for good parnassa. Now, let us continue with other areas
of monetary activity that have positive and negative effects on
parnassa.
The Gemara (1) states that one who lends money and takes
Ribbis will suffer a permanent collapse of his assets. From the
Gemara and Tosfos there (2) it seems that this happens even if one
transgresses the Rabbinic prohibition of Ribbis, and even if he took
the forbidden money without knowing it was forbidden. Whether
this financial collapse happens only to the lender or even to the
borrower, is a discussion among the Poskim. The Knesses
Hagdolah (3) says that it applies only to the lender, while the
Tzlach (dig ytpl oeiv) in his derashos (4) writes that even the
borrower will lose.

A PRIME EXAMPLE
Even though we cannot go through all the halachos of Ribbis in
this series, there are some relevant, but not well known, halachos

 43 
INTEREST

that many people transgress, while trying to do favors for others.

For example, using someone else’s credit card. Many times a
person (Reuven) needs to borrow money but doesn’t have a good
credit rating and his friend or relative (Shimon) is nice enough to
let Reuven use his credit card. This is done with the
“understanding of fairness” that Reuven will pay the bank all the
payments including the interest, and/or penalties in the event of
late - and often times - even timely payments. This is “Prime
Ribbis” because since the bank will only go after Shimon as it is his
account, it is deemed in halacha as one loan from the bank to
Shimon and another loan from Shimon to Reuven. Now, if
Reuven pays out $1 more than he borrowed, even if his payment
went straight to the bank, he has in effect paid Ribbis. This is based
on the words of the Shulchan Aruch (5) and is probably the most
common stumbling block that people transgress in the laws of
Ribbis.

OTHER CONCERNS
Notwithstanding the many halachos of Ribbis, it is worthwhile
to mention other situations of concern, in order that one should
know when to consult a Rav.
~ Doing favors for the lender.
~ Returning bigger packages of food than what was borrowed.
~ Purchases or services where paying later costs more.
~ Being a guarantor for a debt that has Ribbis.
~ Partners that take a joint loan from a bank.
~ Renting items that do not decrease in value from usage, such as
jewelry.

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 MERITING A GOOD PARNASA

~ Understanding a Heter Iska when participating in one.

g ze` lecbd zay lr 'n oniq (4) q"w c"ei xeh (3) xbe` d"c (2) :hq `rivn `aa (1)
fi:gqw c"ei (5)

16 Paying Wages
in a Timely Fashion

The Gemara states that four things can destroy the wealth of
(1)
affluent and influential people. The first two are:
"xiky xky iyaek" - those that keep pushing off paying workers
by saying, “I have no time now, come back tomorrow.”
"xiky xky iwyer" - RASHI explains this to mean one who
refuses to pay what he owes to a worker. The MAHARSHA asks
on RASHI’s explanation: why does it say "iwyer" it should have
said "ilfeb" since this is an outright theft? Therefore, the Maharsha
learns that "iwyer" refers to one who doesn’t pay on time, even if he
doesn’t push him off again and again. This, too, according to
Maharsha, can destroy a person’s wealth.

PAYING ON TIME
There are six commandments - five negative and one positive -
that refer to paying a worker. Three of these mitzvos refer to
paying on time. If one pays on time he fulfills the mitzvah of
"exky ozz eneia" - “In it’s day, you shall give him his wages.” (2) Paying a
worker “on time” means:
If the work was finished during the day, he must get paid by
sunset. If he didn’t pay on time when he should have, and the

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PAYING WAGES IN A TIMELY FASHION

money was available, he has transgressed the negative

commandment of "ynyd eilr `eaz `l" - “Do not (wait) until the sun
sets” (3) by not paying before sunset.
If he finished during the night, he must get paid before
daybreak. If he didn’t pay on time when he should have, and the
money was available, he has transgressed the negative
commandment of "xwea cr jz` xiky zlert oilz `l" - “Do not allow
to stay overnight until morning, the payment for a hired worker” (4) by
not paying before daybreak.

EXAMPLES

If one hired a baby-sitter (even a halachic minor under bar/bas

mitzvah), a plumber or a painter for a one-time job, without
making up in advance when to pay, payment is due at the end of
the job. If the job was finished at night, (i.e. a baby- sitter), payment
is due before daybreak. If it was finished in the daylight period of
the day, payment is due before sunset. If payment was not made by
the deadline, the one who hired him/her has transgressed one of
the above-mentioned mitzvos.
If they made up to pay at a later date, this issur does not apply
even on that date, since it is not the day of work. Similarly, if it is
customary that this type of tradesman sends a bill and doesn’t
expect payment until then, this issur does not apply. However,
although the Torah prohibition doesn’t apply, there is still a
Rabbinic prohibition of not paying in the customary time. Most
services that send a bill expect payment within 15 or 30 days. If one
was delinquent in paying in this time, he has transgressed this
Rabbinic prohibition (5).

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 MERITING A GOOD PARNASA

TIMELY PAYMENT FOR ALL

The mitzvah to pay a worker on time (if he finishes his work by
day, he must be paid before sunset, and if he finishes by night, such
as a baby-sitter, he/she must get paid before daybreak) applies to
all people; rich and poor, old and young (even under bar /bas
mitzvah), a big job worth lots of money and a small job that earns a
small coin for pay (6).

BEIN HASHMASHOS
The time-period from the moment the sun sets (driwy) until
three average stars become visible in the sky (miakekd z`v) is called
Bein Hashmashos. The status of this period is a halachic doubt (wtq)
whether it is considered day or night, or partial day/partial night
with the possibility of it changing to night at any given second.
Therefore, the Chofetz Chaim ZT”L in Ahavas Chesed (7) rules
that if sunset already passed and one has not yet paid for a job
done, and he can still pay before actual nightfall (z`v), he should do
so immediately, because it still might be day and he is possibly
saving himself from transgressing. Similarly, if the work was
finished during Bein Hashmashos, the employer should pay right
away so that the day should not go by with a possible sin on his
account.

RENTALS
This mitzvah also applies to rentals that were not paid on the
day payment is due (8). When renting moveable items - like a car,
tools and chairs - the mitzvah certainly applies. By rentals of
non-moveable items, such as a building, office space or a house, the
Poskim argue whether this mitzvah applies, and the Chofetz Chaim
(9) rules that one should be strict about the matter, and pay all
rentals on time, if money is available.

 47 
PAYING WAGES IN A TIMELY FASHION

METHODS OF PAYMENT
In many cases, a worker will hire himself out with the
unspoken - yet understood - agreement that wages will be paid in
cash and not in the form of merchandise or in any other manner
(10). As a result, this now becomes an obligation on the employer
who wants to avoid the sin of "oilz la" to pay the worker on time
with cash. A check may work if can be cashed immediately at the
time of payment - before the deadline (sunset/sunrise) arrives.
Therefore, during the night and on Sundays (when most banks are
closed), a check will not suffice to satisfy this mitzvah, unless the
worker agrees to it. In places like Eretz Yisroel where checks can be
cashed at almost anytime, or where the local custom is that such
wages are paid by cash, a check will then suffice.
oniq htyn oyeg i"tr cqein (5) bi:hi `xwie (4) my (3) eh:ck mixac (2) .hk dkeq (1)
my (9) `:hly htyn oyeg (8) my (7) `:h cqg zad` (6) i:h cqg zad`e ,hly
a:ely my (10)

17 Avoiding Publicity

AVOIDING PUBLICITY AND rxd oir (Evil Eye)

The Gemara (in a number of places) states that one should try
to keep his business activities as quiet and humble as possible in
order that it does not become ruined by unnecessary publicity.
Chazal (1) use the following example: People who sell long reeds or
large earthenware jars will not see great success in their sales. Due
to the large size of these items, people tend to gaze at the
merchandise with a wondrous/evil/jealous eye and as a result, this

 48 
 MERITING A GOOD PARNASA

can hold back blessings. Another example stated there is regarding

the place of business or where one sells his wares. Those who sell
products inside his store will do better than those who display and
sell their merchandise out on the street. Here too, the reason given
in the Gemara is due to "rxd oir".
There is another statement of Chazal (2) that, “Blessings are only
found in things that are hidden from the eye.” (oird on ienq) There are, of
course, certain business activities such as advertising that must be
done in a public forum. Nevertheless, one should attempt to be
discreet in his dealings and whenever possible keep himself out of
the public eye. Similarly, when one has plans to enter into a new
business venture, he should only tell those that need to know,
because telling many people, or even just a few extra, can stunt the
success of the venture.

DISPLAYING WEALTH
The Kav Hayashar (3) offers some timeless advice: “One
should try hard to cover up and hide his wealth. This is especially true
when gentiles will see it.” A wedding, where many gentile waiters are
employed by a Jewish caterer, is a good example of this. There are
no clear amounts of what is “displaying wealth,” and situations vary
from place to place and person to person. Therefore, as in all such
doubts, a local Talmid Chacham who understands these matters
should be consulted.

NOT HURTING OTHERS WITH rxd oir

The Gemara (4) says that a person must not stare or gaze (as if
he is overly impressed) at another’s fully grown field. This is also
brought in Halacha (5) and RASHI explains that gazing long and
hard at another’s field, can hurt the profit of the field. It would seem

 49 
AVOIDING PUBLICITY

logical that this would apply to looking at a new house, or car, etc.

CAREFUL WORDS
The Minchas Elazar (6) says (according to the understanding
of this writer) that if it becomes relevant to talk about the success
of others in Torah, middos, wealth, quality or quantity of one’s
children, he should say “each time” (epeylk "mrt lk") [this might
need defining] the words "rxd oir ila" - “without an evil eye.” He adds
that today there is even greater power to rxd oir than before, so one
must be careful about this.
`xza `aa ,.fw `rivn `aa (4) gi wxt xyid aw (3) .an `rivn `aa (2) :p migqt (1)
e:e xfrl` zgpn (6) d:gry htyn oyeg (5) :a

18 Listening to the
Advice of Chazal

In Chazal we find many bits of advice how to deal practically in

managing one’s assets. Listening to their timeless advice is surely
an appropriate effort to bring parnassa. Not all of these are
applicable in all situations.

SUPERVISING WORKERS
There are two sources in the Gemara (1) where Rav Yochanan
is quoted as follows: “One who inherited from his father a great deal of
money and ‘wants’ to lose it should hire workers and not supervise them.”
The nature of unsupervised workers, Jewish or not, is to cut
corners, produce only what they must, and not maximize their paid

 50 
 MERITING A GOOD PARNASA

time. Also, in many cases, their attitude becomes “Well, if the

owner doesn’t care enough about his money-making ventures,
why should I?”
The Gemara qualifies that this statement of Rav Yochanan
refers specifically to hiring workers to plow a vineyard, a place in
which without constant supervision, careless work and effort can
ruin both the owner’s vineyard as well as the cows that plow there.
Rav Moshe Feinstein ZT”L in Igros Moshe (2) writes that
Chazal were not only referring to vineyard’s but in fact to all
workers, just that plowing a vineyard can cause greater losses.

INSPECTING ONE’S ASSETS

In another place (3), Chazal quote Shmuel as saying, “One who
inspects his properties daily will find wealth.” The Gemara goes on and
cites that both Abaye and Rav Assi followed these words of
Shmuel and resultantly saved themselves from theft and flooding.
The Meiri (4) points out that even Talmidei Chachamim, like those
mentioned in the Gemara, whose Torah studies are a product of
great diligence and intensity, should follow this sagacious advice.

DIVERSITY
Another quote from Chazal (5) is from Rav Yitzchok who
stated: “A person should always divide his assets; one third in ground
(rwxw), one third in (ready-to-sell) merchandise (`ihnwxt), and one third
cash in hand (eci zgz).” RASHI there explains that this cash should
be available in order to purchase merchandise if and when a
bargain comes up. In different economic circumstances, this exact
formula might not be practical but the general ideas can still be
applied. For example, one should not put all of his money in one
place. This (6) is based on the posuk: dide ... ez` xy` mrd z` ugie"
"dhiltl x`ypd dpgnd (“He split the people with him ... and one camp

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LISTENING TO THE ADVICE OF CHAZAL

was spared”) (7). Also, one should not tie up all of his money but
rather always keep some available for upcoming opportunities
(liquid assets).
In 5731 (1971), there was a big recession in the investment
market and many people lost great amounts. Rav Moshe
Feinstein ZT”L spoke publicly about this issue and said that one
must always follow’s chazal’s advice even in mundane matters, and
not place all of one’s money in these risky stock investments.
`aa (5) my ixi`n (4) .dw oileg (3) fl 'iq c"g c"ei (2) :ct oileg .hk `rivn `aa (1)
qxhpew 'g dyn zexb`a `aed (8) g:-fl ziy`xa (7) b:er dax ziy`xa (6) .an `rivn
bl cenr opax ikln o`n

19 Middos

Until now we have mentioned laws and customs that merit

parnassa. There are also positive and negative character traits
mentioned in Chazal that that can help or hinder parnassa.

HUMILITY AND HAUGHTINESS

Shlomo Hamelech writes in Mishle (1): ,'d z`xi depr awr"
"miige ceake xyer - “Humility brings a person to fear of Hashem, wealth,
glory and life.” Conversely, haughtiness (de`b) brings poverty as
RASHI says in Megillah (2). Chazal go so far as to say (3) that
poverty is a sign that a person is or has been haughty. The Sefer
Chasidim (4) writes that talking in a haughty and arrogant manner
brings poverty as well.

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 MERITING A GOOD PARNASA

There are a number of reasons, mentioned in the

commentators on Mishle, why all of the above is true.
Hashem would rather give good parnassa to a person who is
humble and thus will be thankful for what he has, rather than give
wealth to one who will just be conceited because of it. In fact the
Gemara says in Sukkah (5) that there are four reasons why rich
people sometimes lose their wealth, and the strongest reason given
is haughtiness. RASHI there explains that the arrogance a rich
person displays due to his wealth, over less wealthy people, causes
him to lose it.
A person who has the trait of modesty ( depr) has come to a
truer understanding of Hashem’s infinite greatness and glory and he
can (somewhat) comprehend how minute he is in comparison.
Hashem rewards a person dcn cbpk dcn and in return gives the
person prestige by having good parnassa.
A humble person does not expect too much, nor does he feel
that he is owed anything in this world, and he then appreciates
what he has which is the true wealth of enjoying one’s portion.
A person who is haughty usually falls further and becomes a
scoffer, one who degrades others and their ideas. The Gemara (6)
says that whoever is a scoffer “shrinks” his parnassa. The Gemara
bases this on the posuk (7): “Hashem withdraws His helping hand from
(helping to feed) scoffers.” In the letters of the Chofetz Chaim (8) he
attributes the poverty that became prevalent in his time, to the
reading of newspapers that contained articles full of scoffing and
frivolous content.

CONTROLLING ANGER
The TAZ (9) (in the laws of Havdala, as he discusses doing
positive actions at the beginning of the week as a good sign

 53 
MIDDOS

- a aeh oniq - for the new week) based on different statements in the
Gemara, writes that anger brings poverty. The Mishna Berura (10)
regarding good signs ( mipniq) on Rosh Hashana, also stresses how
becoming angry is the worst sign of all, while controlling one’s
anger brings only good things.

REJOICING AT ANOTHER’S MISFORTUNE

Rav Yehuda HaChasid, one of the Baalei Tosfos, writes in his
Sefer Chasidim (11) that if one rejoices at the misfortune of
another person, he brings poverty upon himself. This is a big
challenge when it comes to business competitors. If someone has a
setback, it is so easy for his rival to rejoice at his competitor’s
misfortune, and thereby stumble. One has to work on himself, with
Mussar and self coaching, to bring out true Emunah and Ahavas
Yisroel to know that his parnassa is given to him by Hashem and
nothing will be gained by enjoying another person’s loss.

WHERE ONE LIVES

The Torah states: "mild`e xwae o`v did mxa` z` jledd hell mbe"
- “Also Lot who went with Avram had sheep, cattle and tents.” (12)
RASHI explains the posuk to mean that Lot became rich by living
in close proximity to Avraham Avinu. Later, in the next perek, the
Torah states: "mecqa ayei `ede ...eykx z`e hel z` egwie" - “They
captured Lot and his possessions .... and he was residing in Sodom.” (13)
RASHI there explains that the posuk teaches us that living near the
wicked people of Sodom caused Lot’s money to be taken away.
We see from here how where one lives can determine one’s
parnassa. The Zohar talks about Rav Chisda who was poor when
he lived near bad people, and became rich when he moved away to
live amongst Tzadikim (14). Rabbeinu Bachyai (15) assumes this to
be true for everyone.

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 MERITING A GOOD PARNASA

TAKING TZEDAKAH IMPROPERLY

The Mishna (16) states that if one is not entitled to take charity
money, but takes it anyway, he will at some point in his life actually
need to come onto charity money. Poverty will come his way for
taking charity when he shouldn’t have. In fact, this is not just a bad
dbdpd (behavior) but the actual halacha as quoted in Shulchan
Aruch (17).

NOT TAKING TZEDAKAH

The Mishna there, as well as the Halacha, continue and say that
one who is truly poor and entitled to take Tzedakah money but
does not, so as not to burden the public, will merit having enough
money to eventually help support others. The Rav Bartenura (18)
explains that the Mishna is not referring to one who cannot
manage at all and deprives himself and his family from food and
basic necessities. Such a person should do what he must and
accept from charity. Rather, the Mishna is talking about one who
can manage with a little strain and effort and thus does not really
have to take.
d:f ryed (7) :gi dxf dcear (6) :hk (5) lwz (4) .bl zay (3) :bi (2) c:ak ilyn (1)
d:bi ziy`xa (12) lwz miciqg xtq (11) d:btwz (10) `:evx g"e` (9) bn-an (8)
a:dpx c"ei (17) h:g d`t (16) f:` zea` iiga epiax (15) :gl zeny (14) a:ci my (13)
h:g d`t `xephxa (18)

20 Tz’nius and Parnassa

There are many sources in Tanach that reinforce the idea that
Tznius (modesty, morality, etc.) brings parnassa and carelessness in

 55 
TZ’NIUS AND PARNASSA

this vital area can not only hinder parnassa, but can even destroy
previously earned wealth. Before reviewing the sources, it is
important to note that the very words in Biblical Hebrew show an
intrinsic connection. The source letters of the words "oefn" (food,
as representing parnassa) and "zepf" (licentiousness) are the same
(of). The obvious connection is that one who is careful not to have
any connection with zepf will be granted oefn.

WORDS OF THE MESILAS YESHORIM

The above concept takes on a new breadth when one digests

the definition of the Mesilas Yeshorim (1). The term "zepf"
refers to feasting on something forbidden. Therefore, if one looks
at what is forbidden it is called "oird zepf" - z’nus of the eye
( "dexrd on mdipir epfy") (2). If one talks about this subject in a vulgar
manner (dt leaip) it is called dtd zepf - z’nus of the mouth. If one
listens to what is forbidden to hear (dy` lew) it is called ofe`d zepf -
z’nus of the ear.

THE STORY OF LOT

When Lot decided to leave the home of Avraham Avinu and

live in Sodom, the posuk (3) says: “Lot raised his eyes and saw the entire
plain of the Yarden that was well watered .... and Lot chose for himself the
whole plain of the Yarden.” The Gemara (4) explains that Lot chose to
leave Avraham to be near Sodom because it was a place of
immorality. Soon after, (5) the alliance of the four kings successfully
attacked Sodom and took away everything of value, including all
their food. Lot himself was also captured. RASHI there says this all
happened as a punishment for the immorality of the city, which
brought them to extreme poverty.

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 MERITING A GOOD PARNASA

YOSEF’S BERACHA
In Parshas Vayechi (6), when Yaakov blessed Yosef he said:
"l`xyi oa` drex myn .... ezyw ozi`a ayze" - “He (Yosef) acted with
firmness (not being enticed by xtihet zy` - RASHI) ... from there he
became the shepherd who fed the people of Israel.” The Kli Yakar (7)
explains that because Yosef acted with great self-discipline and
tznius, he merited to be the one who sustained and provided
parnassa to an entire nation for decades.

FROM MISHLE
Shlomo Hamelech teaches us: "oed ca`i zepef drexe" - “A friend of
immoral people will lose his wealth.” (8) From all of the above we see
the clear connection that parnassa has with tznius. If we, both men
and women, will dress and act with tznius it is clear that our
parnassa situation can and will be improved.
my (6) ai,`i:ci ziy`xa (5) :bk xifp (4) `i,i:bi ziy`xa (3) :cq zay (2) `"i wxt (1)
cec zcevn oiir ,b:hk ilyn (8) dp:`n my (7) ck:hn

21 Health and peace

GUARDING ONE’S HEALTH

The Gemara (1) states that one who is not careful to eat a proper
meal after bloodletting (a medicinal method of curing in the old
days) will have less parnassa than before. The reason, say Chazal, is
because it is said in Heaven about him, “If he doesn’t have mercy

 57 
TAKING CARE OF YOUR HEALTH

on his own life, why should I have mercy on him?” It would seem
that this would apply to any blatant neglect of one’s health.
In his section called "dxiny jxr", the Pele Yoetz (R’ Eliezer
Papo ZT”L) explains the Gemara in the following manner.
Sometimes a person will try to earn or save money by putting
himself in danger and earning a few dollars, or being a miser by
skimping on the few dollars for things he really needs. Someone
who went through the olden day method of bloodletting, required
a good meal afterwards, and if one doesn’t want to lay out money
for this important necessity, Hashem will likewise not “lay out” his
needs for him. He quotes the Gemara (2) that: jlil dvex mc`y jxca"
"eze` oikilen - In the way a person wants to go there is Heavenly
help to help him go in that path. The Pele Yoetz applies this to our
situation and says that if one wants to do the right thing and take
good care of himself by spending money on things that keep him
healthy, he will be helped to have the money and things he need.
Similarly if one does dangerous activities, not normally done by a
worker, it is a miserly act that can make him poor.

PEACE AND DISPUTES

There is a saying, similar to the expression of a Medrash, in the

Shela”h (3): One dispute can ruin 100 parnassos. This statement
is quoted in numerous mussar seforim.
The significance of the number 100 is explained in the sefer
Sharei Haemunah (4). There are precisely one hundred types of
blessings that can come down daily from Heaven that can give a
person all that he needs, as is stated in the Zohar. These are
activated by the 100 berachos that one is required to say daily (5). If a
person quarrels with others, causing them pain, he clogs up his
Heavenly pipeline and the hundred berachos cannot accomplish

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 MERITING A GOOD PARNASA

what they normally do. That is how disputes push away 100
parnassos.
The Shevet Mussar (6) writes that as a result of Korach’s
dispute with Moshe Rabbeinu, the mann did not fall on the day that
Korach was swallowed up and all of his wealth and money were
lost.

PEACE FOR YOUR COUNTRY

The Yalkut Meam Loaz (7) on the Mishna in Avos that
instructs us to pray for peace in the country (zeklnd mely), quotes
from earlier seforim that this has to do with parnassa. When
countries are at war, it is a costly endeavor that shrinks cash flow,
farming production, etc. If we daven for peace in/with our country,
Hashem helps with parnassa.
hp sc (4) fvw ze` xqen zgkeze miig jxc `nei zkqn (3) :i zekn (2) .hkw zay (1)
a:b zea` (7) fl wxt (6) .bn zegpn (5)

22 Change of Living location

As mentioned previously, living among righteous people can

boost a person’s parnassa, while living among wicked people can
hinder parnassa. There is another “place of living” factor at play
here, not related to the quality of the surrounding people. The
Yerushalmi (1) relates that Rav Yochanan advised a person whose
business was not succeeding to move to a different area, because
sometimes a change of venue (mewn iepiy) can change one’s
situation. This same idea, not especially regarding parnassa, is

 59 
CHANGE OF LIVING LOCATION

mentioned in the Bavli (2) as well: “Four things can tear up a harsh
decree from affecting a person .... others say also a change of venue.”

HOW DOES IT WORK?

The RASHBA (Rabbeinu Shlomo ben Aderes) was asked
(3) how does mewn iepiy - a change of place, accomplish anything.
He answered that it can help in a few ways:
Sometimes the sin(s) of a person create a problem that affects
him, and the “self-imposed exile” of moving away, with the
hardships it entails, can atone for the sin.
The problem might be due to bad lfn (fate) associated with
the city he is in, which will not affect him once he relocates.
The RA’N (Rabbeinu Nissim) in Rosh Hashana (4) offers
another explanation. A change in venue will usually humble a
person more than he was in his old established place. This humility
can cause his lfn to change for the better.

HOW FAR SHOULD ONE MOVE

It is not so clear from the above how far away one should
move. Will just moving to a new house be sufficient, or must one
move to a different neighborhood, or possibly a new city? Some
poskim (5), after careful examination of the sources, rule that
mewn iepiy requires leaving one’s city entirely for it to help. The
Chofetz Chaim (6) adds that one must be careful to choose an
area that will not put the Torah-observant life of him and his family
in danger. Such a move cannot be the will of Hashem and will not
bring him better parnassa.

ADVICE OR OBLIGATION
The Beis Shmuel (7) quotes the RIVASH who writes that the
words of Chazal to change location to improve parnassa are simply

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 MERITING A GOOD PARNASA

good advice, and not an actual obligation. As a result, one cannot

force his spouse to move.

NOT MOVING IN GOOD TIMES

The Chasam Sofer (8) and Yosef Ometz (9) both infer from
the all of the above, that one must be careful in the opposite
situation as well. If a person is succeeding in the place where he is,
he should not look to move away, unless a strong compelling
reason requires him to do so. Just as moving away in tough times
can help his situation, moving away during good times might
change his portion for the worse.
s"ixd itca a"r b (4) apxz:` `"ayxd zaeyz (3) :fh dpyd y`x (2) h:e zay (1)
xfrd oa` (7) mler my seqa qtced dbda f"t l`xyi zevetp (6) `k:b dnkgd lva (5)
miyegip ipic (9) :dr `rivn `aa (8) h:dr

23 Timely Practices

SHABBOS

The day of Shabbos, in general, is the day that brings down

blessings for the following six days, as we declare in the words of
Lecha Dodi: "dkxad xewn `id ik dklpe ekl zay z`xwl" - Shabbos is
the source of blessing. Apart from this generality, there are specific
deeds that one can do before, during and after Shabbos, that can
bring parnassa. At the same time, there are things to avoid that can
be detrimental to one’s parnassa.

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TIMELY PRACTICES

PREPARING FOR SHABBOS

The physical work of preparation that one does before Shabbos
(1),
and learning its halachos and other Shabbos topics (2), can help
bring good parnassa.

WORK ON FRIDAY AFTERNOON

The Gemara in Pesachim (3) tells us that one who does work on
Friday afternoon, from the time of Mincha and on, will not see any
parnassa-profit from that work. This means that even if one seems
to profit from a specific venture that he transacted on Friday
afternoon, some other loss or expenditure will come his way that
will cancel out this profit. This prohibition was instituted to allow
time to make proper preparations for Shabbos. Which type of work
are we referring to? Work that includes extensive labor like
plumbing, painting a house, repairing a car, etc.

CASES NOT INCLUDED IN THE PROHIBITION

Things needed for honoring Shabbos like cooking, haircuts,
housecleaning, mending Shabbbos clothes, etc. are permitted to be
done on Friday afternoon (4).
One who is employed by others, and is expected to work as
much of the day as possible, is permitted to do so (5). Since they will
be busy on Friday, these people should make their Shabbos
preparations on Thursday, if necessary.
People who sell products are permitted, such as storekeepers
and salesmen (6). However, they must make sure not to work too
close to Shabbos.

WHEN DOES THIS RESTRICTION START?

The above mentioned Gemara states that the restriction starts

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 MERITING A GOOD PARNASA

from the time of Mincha. Rabbeinu Meir holds from Mincha

Gedolah - a half hour after halachic midday. RASHI holds that it
starts from Mincha Ketana, and the Mishna Berura (7) rules that if
one wants to be lenient like RASHI, he can do so.
When exactly is Mincha Ketana? According to the custom of
considering one and a quarter seasonal hours before the sun sets
as "dgpnd blt" for candle lighting, this restriction starts another one
and a quarter hours before that, meaning two and one half seasonal
hours before sunset. (This might sound contradictory to the words
of the Mishna Berura 256:1. To explain why it is not, is too lengthy
for this column. See Piskei Teshuvos, newer version 251:1 and note
5, M.B. Dirshu 251:3)

KIDDUSH ON SHABBOS
The Gemara (8) states that one who is careful in the mitzvah of
reciting Kiddush on Shabbos will merit “filling up barrels of wine.”
Simply put, this means that one will have good parnassa and be
able to buy plenty of wine. The clear implication is that he will have
enough for his basic necessities and will even have enough to
afford the luxury item of fine wine. Being careful means to do the
mitzvah:
~ With all its halachos (it is worthwhile to learn O.C. 271-273),
~ With great enthusiasm,
~ Feeling the testimony (zecr) that a person during Kiddush is
giving about the greatness of Hashem in that He created the
world in six days and rested on the seventh.
The Halachos are basically well known and kept by
everybody, yet it is in place to provide a reminder about some of
the details that sometimes become forgotten.

 63 
TIMELY PRACTICES

One should pick up the Kiddush cup with both hands to show
eagerness for the mitzvah (9), place the cup on the palm of his right
hand (palm of the left hand for lefties) with all five fingers raised
up vertically around the cup (10). His hand should be raised up
one tefach (3-4 inches) above the table and he should recite the
Kiddush either looking at the wine or from a printed text to aid
concentration (11).
After Kiddush one should wash his hands for the meal right
away, without any other activities or conversation (12).
The one saying Kiddush should wait for the listeners to say on`
on the beracha of "otbd ixt `xea" before starting the next beracha, so
that the listeners should hear every word. The listeners should be
careful that they answer on` on both berachos and do not drown
out the end of the beracha from being heard. They should wait until
the beracha is completely finished before starting to answer on`.
The reciter can help in this by not drawing out the end of the
beracha, but rather he should finish it off loudly and quickly.

HONORING SHABBOS - zay ceak

The source of this mitzvah is from the posuk in Yeshaya (13):

“And you shall honor it (the Shabbos)” The RAMBAN (14) holds that
the real source is actually from the Torah itself when it calls Shabbos
"ycew `xwn" which includes declaring Shabbos a holy day by
honoring it in the way the sages instituted. The Gemara (15) says
that honoring Shabbos is a great merit to becoming wealthy; this
includes the following Friday activities: Washing one’s body with
warm water, cutting fingernails, cutting hair when appropriate (16),
putting on nice, clean clothes, covering the table with a
special/clean cloth, cleaning/organizing the entire house (17),

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making sure there is enough light in all the areas that are used on
Shabbos (18).
glya dyn zxeza q"zg (2) clxz igie zyxt zn` zty 're ,c-`i dax ziy`xa (1)
:bk zay (8) b:`px (7) `:`px my (6) b:`px dxexa dpyn (5) a:`px g"e` (4) a:p (3)
seq drivwe xen ,b:brx `"nx (12) c:btw g"e` (11) eh:btw a"n (10) c:btw g"e` (9)
aqx:my (17) qx g"e` (16) :hiw zay (15) xen` zyxt (14) bi:gp g"e` (13) oniqd
bqx:my (18)

24 Oneg Shabbos

We mentioned above, both the general concept of Shabbos

bringing heavenly blessings into the six weekdays ahead, as well as
the statement of the Gemara that honoring Shabbos well brings
wealth. The Poskim define honoring Shabbos as the eight activities
that we mentioned that are done on Friday to prepare oneself and
one’s home for Shabbos. There is another concept called “Oneg
Shabbos” which is making Shabbos - on the day itself - an enjoyable
delight.
Although there is no specific statement in the Gemara about
rewarding Oneg Shabbos with wealth, there are two statements that
would include it. The Gemara (1) says that, “One who makes Shabbos
a delight (bper) will merit a good inheritance without end.” On the next
amud it says: “Whoever makes Shabbos a delight will be granted all the
requests that his heart desires.” These statements would seem to
include a good parnassa.

FULFILLING ONEG SHABBOS

How can a person properly fulfill this mitzvah? This mitzvah
includes (some of the following might overlap with “Kavod

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ONEG SHABBOS

Shabbos”):
~ Eating enjoyable meals with meat (2), fish (3) (fish should be
eaten at all three meals, if possible (4)), and other foods that one
enjoys. One should also have at least two cooked items in each
of the first two meals (5). (anx g"e` iwenp)
~ Refraining from filling oneself up before the Shabbos meals,
which minimizes the enjoyment of the meals (6).
~ Not fasting (7).
~ Not talking about distressful topics (8).
~ Not getting angry.
~ Not doing medical procedures towards the end of the week,
which can leave one not feeling well on Shabbos (9). (This is only
when, medically speaking, the procedure can be done in the early
days of the week)
~ Not performing strenuous activities that weaken the body (10).
~ When possible, not traveling before Shabbos in a way that will
make a person exhausted on Shabbos (11).
~ Sleeping well, which is enjoyment for the body (12).
~ Not fasting on Erev Shabbos, which causes one to enter into
Shabbos being “afflicted.” When Asara B’Teves comes out on
Friday and we fast the whole day, one should still take care not to
unnecessarily drag out the end of the fast day (13).
~ When necessary and if at all possible, one should try to take a
nap on Friday so that he can enjoy the Friday night meal with a
clear head (14).
my (7) a:hnx g"e` (6) my (5) my (4) a:anx a"n (3) a:px g"e` (2) .giw zay (1)
zeaeyz iwqt (10) bl:al dzkldk zay zxiny ,gnx:my (9) gtx-ftx:my (8) a:gtx
h:px mely zxnyn (14) c:gnx g"e` (13) `:vx `nx (12) `:cr zay zgpn (11) 43 gnx

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25 Shemiras Shabbos

When a Jew refrains from the thirty-nine forbidden melachos of

Shabbos, he brings wealth to himself and his family. Alterna- tively,
when he does not keep Shabbos correctly, it can cause sudden and
devastating loss, l"x. There are two sources for this:
Pesikta Rabasi 46: There it quotes the posuk in Mishle 'd zkxa"
(ak-i) "xiyrz `id - “The Blessings of Hashem bring wealth,” and
explains that this posuk refers to those people who keep the
Shabbos well.
Gemara Shabbos 119b: There, it states that destructive fires
are found where there is chilul and desecration of the Shabbos.
The Chofetz Chaim ZT”L writes (1) that this refers to all sorts
of great and sudden losses. This is another reason why a person
should be as fluent as he can in all the halachos of Shabbos,
because only in this way can one really be able to keep Shabbos
correctly, as mentioned in Mishna Berura in the introduction to
Hilchos Shabbos. In Nidchei Yisroel, the Chofetz Chaim adds
that certainly money that comes from desecrating Shabbos will
end up being lost.

USHERING IN SHABBOS
Piskei Teshuvos (2) quotes from gedolim that ushering in
Shabbos properly is a great merit and segulah for good parnassa. The
Rambam writes (3) that this entails being ready and sitting calmly
with the seriousness and eagerness that one has when he prepares
to go out and greet a King.

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SHEMIRAS SHABBOS

INSPECTING ONE’S PROPERTY ON SHABBOS

If a person checks his property, account books, possessions,
etc., in order to assess the amount of work he will need to do
during the coming week, he will bring loss - rather than gain - to his
property and his overall wealth (4). This is learned from the posuk
"xac xace jvtg `evnn" (5). One should refrain from pursuing all of
his weekday needs on Shabbos. All these halachos are explained in
O.C. 306:1.
Let us now continue with points that also include words of the
later sages (Achronim) and zexecd ilecb.

LEARNING ABOUT SHABBOS

Just as the physical toil in preparing for Shabbos brings good
parnassa (6), so too, writes the Chasam Sofer (7) learning Gemara
Shabbos and the laws of Shabbos, bring great blessing to one’s
home, including parnassa. He adds that when Bnei Yisroel were in
the desert, the time of gathering the mann was in the first hours of
the morning, the time when Hashem learns Torah, as stated in the
Gemara Avodoh Zara (8). In that time, Hashem was learning the
Gemara topics of Masechta Shabbos and as a result, that caused the
mann to increase and provide enough for every member of Klal
Yisroel.

POSITION OF SHABBOS TABLE

The Reishis Chochma (9) and the Kaf Hachaim (10) quote
the Tikkunei Zohar (11) that one’s Shabbos table should be
positioned in the northern part of the room (oetv), just as in the
Mishkan the Shulchan was in the north. The Arizal adds that this is
a big segulah for wealth as is hinted in the Gemara (12) that one who
wants wealth should position himself facing north (oitvi). This is

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 MERITING A GOOD PARNASA

mentioned in the Arizal’s song (`zcerq epiwz`) recited before

Kiddush, and the wording there indicates that the length of the
table should face towards the south with the Shabbos candles on
the southern end of the table.

EATING HOT FOOD

The Piskei Teshuvos (13) brings in the name of the
Munkatcher Rebbe (14) that eating hot food on Shabbos is a
segulah for parnassa. Aside from being a part of zay bper, it also
refutes the mi`xw (Karaites who reject dt lray dxez [Oral and
Rabbinic Law] and only believe in azkay dxez [Written Law] as
the Divine authority) who prohibited having any fire burning in a
Jewish home. I heard from a talmid chacham that the real custom is
to have hot food at the morning meal only because in order to do
so, one must have an ongoing fire from before Shabbos. The night
meal could have food still warm from the Friday fire. However,
from the Yosef Ometz (15) it seems that one should eat some hot
food both at the night and morning meals.
x"a (6) bi:gp ediryi (5) :gl oihib (4) a:l zay 'ld (3) `i:epx (2) gl l`xyi igcp (1)
,`k (11) `:aqx (10) eh dyecwd xry (9) .b sc (8) `ed d"c glya dyn zxez (7) c:`i
`"nxz (15) e"pz ze` melye miig ikxc (14) ci:fpx (13) .dk `xza `aa (12) ck

26 Motza’ei Shabbos

HAVDALA

The Gemara writes (1): “Whoever does not let wine spill like water in
his house, will not be included in blessings for the house.” Based on this

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MOTZA’EI SHABBOS

statement, the RM’A (modified by the Mishna Berura (2)) says

that when pouring the wine for Havdala on Motzei Shabbos/Yom
Tov, one should let wine spill over from his Havdala cup onto the
ground. This, says the RM’A, is a sign of overflowing blessing from
Hakadosh Boruch Hu. One should be careful not to let too much
wine spill over because it will then be just wasting food (Bal
Tashchis). Nowadays, some people do this literally and allow some
wine to pour out from their cup onto the ground by holding the
cup over the edge of the table, without a plate under the cup, and
the wine spills over the table and onto the ground.
Most people, however, conduct themselves like the Arizal (3),
who holds that when one pours out some wine, he should not let
any wine spill onto the floor. The custom then is to let a bit of wine
spill onto the table or onto a plate under the cup (4).

SAYING "jl ozie"

The RM’A (5) brings down the custom of saying "jl ozie" at
the conclusion of Shabbos. It is a collection of numerous posukim of
blessing and success from the entire Tanach (miaezke mi`iap ,dxez).
Some say it in shul before Havdala and some say it afterwards (6).
These posukim are recited at the immediate beginning of the new
week to bring about blessings for the coming week. Some (7) have
the custom to say it together with another person as a pair, so
that each person is really blessing the other person. Many of
the posukim are in second person just like the first posuk of
"yexize obc axe ux`d ipnyne minyd lhn miwl`d jl ozie" - “May
Hashem give you from the dew of the Heavens and the fat of the earth,
with abundant grain and wine.” (8) Thus, it is quite appropriate for
one to say it to another.

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 MERITING A GOOD PARNASA

ANGER CAUSES POVERTY

We mentioned the custom of letting the wine of the Havdala
cup overflow, as a means to activate the Shabbos blessings and
allow them to overflow into the new week. The Taz (9) has a
different understanding of this custom which also has to do with
good parnassa. He explains that the custom to pour over the cup, is
a reminder that if during the coming week any household member
spills or breaks something, the head of the household should not
become angry. Rather, he should feel that just as now, when a small
amount is spilled he is not getting angry, so too, during the week he
will not get angry. The Taz adds that it is an important incentive to
keep a person away from anger and thereby keep poverty away
from the house.

ROSH HASHANA
It is timely to mention the words of the Mishna Berura (10)
regarding getting angry on Rosh Hashana. He says that we go to
great lengths to eat special foods as a sign (mipniq) for a sweet new
year. If these external signs can help in bringing us a good year,
certainly being in a good and happy mood can enable much of the
same, while anger can e"g do the opposite. One should guard
himself well to not allow any feelings of anger or distress on Rosh
Hashana as a good siman for the whole year.

SPECIAL DAYS THROUGHOUT THE YEAR

There are varying customs regarding whether or not to say
"jl ozie" on crend leg zay i`ven (11) since Chol Hamoed are not
typical working days. All agree that when Yom Tov is on zay i`ven
itself, it is not said (12). If Tisha B’Av falls out on zay i`ven, it is also
not said because these are posukim of joy and success and therefore

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MOTZA’EI SHABBOS

not appropriate on Tisha B’Av. There are different customs

whether to say it in the house of an la` (mourner) or not. Most
hold that it is not said (13) and that seems to be the prevalent
custom.
hi:ev zay zgpn (4) a:evx mdxa` obna `aed (3) d:evx g"e` (2) .dq oiaexir (1)
l"vf aepnixn n"nx mya ,t 'xrn l`xyi zlebq (7) `:dvx dkld xe`ia (6) `:evx (5)
`vz b"nt (12) fl:dvx zeaeyz iwqt (11) d:btwz (10) `:evx (9) gk:fk ziy`xa (8)
fk:ftx zeaeyz iwqt (13) ` f"n

27 Rosh Hashana

DAY OF JUDGMENT FOR PARNASSA

Since this is the day when the world and all people are judged
for parnassa - among many other things - it is obviously an
important day to do all that we can to merit good parnassa. The
first and most obvious thing to do is to locate - in the tefillos of Rosh
Hashana - where this topic is mentioned.
However, it is important to remember the words of the Sefer
Chasidim that have been mentioned in this column many times
previously, that one should not ignore other parts of davening and
not put effort into them. He writes that in Heaven, it is looked
down upon when one only puts effort into the parts of davening
that help his wallet. What one should do is to use this as a
“spring-board” to recognize the seriousness of the day and
concentrate on all the topics in the tefillos.

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 MERITING A GOOD PARNASA

SPECIAL PLACES OF TEFILLA WHERE PARNASSA IS MENTIONED:

1. In the added portion of the last beracha of Shemona Esrai
( daeh dqpxte melye dkxa miig xtqa).
2. In the prayer of "epkln epia`" when we beseech Hashem with the
request: "dlklke dqpxt xtqa epazk".
The ninth beracha of Shemona Esrai (during Aseres Yimai
Teshuvah) which is said all year, but has special significance in these
critical days, as do all the requests of Shemona Esrai.

ADDITIONAL CUSTOMS TO BRING GOOD PARNASSA

1. Sefer Taamei HaMinhagim (1) brings a widespread
custom to buy a new knife on Erev Rosh Hashana as a segula for
good parnassa (some mention to also sharpen that knife). Earlier,
(2) he explains the possible connection between a knife and
parnassa (ig lkl miig "jzeg" d"awdy my oiir). From what is written
there, there may be an indication that a smooth knife is better than
a serrated-edged knife.
2. The Mateh Ephraim (3) brings from the Mekubel Rav
Chaim Vital ZT”L that saying Tehillim chapter 24 (xenfn cecl) on
both nights of Rosh Hashana and on Yom Kippur night, with full
concentration and with a sweet niggun (tune), is a big merit for a
year of good parnassa. He mentions to say it after Shemona Esrai
before the following Kaddish. Many Nusach Sefard shuls say it posuk
by posuk, first the Chazan and then the tzibbur, with the Aron
Kodesh open. Even if one davens in a shul where it is not said, he can
say it to himself quietly.
It is obvious that on Rosh Hashana, when a person’s deeds are
magnified, the things we mentioned in previous issues about
washing for bread with extra amounts of water, bentching correctly,

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ROSH HASHANA

not stepping on bread crumbs, etc., have a greater effect than

during the rest of the year.
bk:atwz (3) `iy 'r (2) arwz 'r (1)

28 BIRCHAS KOHANIM

The time when the Kohanim bless the people is a special time
for bringing down good parnassa, in a number of ways. There are
many halachos in Shulchan Aruch (1) which are all based on the
obligation of the congregation that is being blessed, to concentrate
fully on the blessing being bestowed upon them. By doing so, they
can increase the effect that the beracha will have on them. It would
therefore seem reasonable that the people in the congregation
should be aware of the meaning of these berachos.

THE FIRST WORD: "jkxai"

The very first word of the Priestly Blessing is "jkxai" - “He shall
bless you.” RASHI in Parshas Naso (2) comments that this means,
“He (Hashem) will bless your possessions.” In other words, He will give
you good parnassa. It is important that the people who are being
blessed with this beracha, should be aware as they listen to the
blessing that this word refers to good parnassa, and when they say
the word "on`" they should have in mind that this beracha of good
parnassa should be fulfilled for them.

THE FOLLOW-UP: "jxnyie"

After his explanation on the first word of the blessing, RASHI
now goes on to explain the following word "jxnyie" - “He will guard

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 MERITING A GOOD PARNASA

you.” RASHI denotes that this means that after giving you an
abundance of wealth, Hashem will guard you from robbers coming
and stealing it from you. It is appropriate to mention the
explanation of the Netziv (R’ Naftali Tzvi Yehudah Berlin
ZT”L) (3) on the word "jxnyie". He explains that it means that
Hashem will watch over you so that the wealth He is giving you
does not turn you into a haughty, materialistic and selfish person -
something which happens unfortunately all too often to people
who come into wealth.

OPPORTUNE TIME FOR REQUESTS DURING BIRCHAS KOHANIM

We know from the words of Chazal (4) that during Birchas

Kohanim, it is an opportune time to ask for our dreams to turn out
well and good, as we all do. The Zohar (5) states that during Birchas
Kohanim there is “Heavenly mercy in all the worlds” (this refers to
our material world as well as all the spiritual worlds) and a person
who asks for relief from distress can change things around from
harsh judgment to great mercy. Therefore, it is considered a good
time for all requests, not just about dreams (see Piskei Teshuvos
(6)). For this reason, many people say the long "oevx idi" during the
third beracha of Birchas Kohanim, while the Kohanim chant their
special and unique tune between the words. Much of that request
has to do with asking for good parnassa in great detail. If one
cannot manage to say the whole text in the time when the kohanim
are chanting, he can make his own personal requests - even in his
own words.
NOTE: When one says the text of "oevx idi" and comes to the
bracketed Kabbalistic combinations of the Holy Names of
Hashem, he should just visualize those words and not say them.

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BIRCHAS KOHANIM

WHEN THE ARON IS OPENED

The Zohar tells us an interesting thing (7). After the Shachris
prayer is concluded and we take out the Sifrei Torah in order to
read from them, the Gates of Heaven also open at this very
moment, and we say "diny jixa". On Rosh Hashana and Yom
Kippur we add another tefilla, composed by the Arizal, which
includes a section about good parnassa.
`yp zyxt (5) :dp zekxa (4) ck-e xacna xac wnrd (3) ck:e xacna (2) gkw g"e` (1)
.ex ldwie zyxt xdf (7) d-c mipeiva my oiire ,`:lw zeaeyz iwqt (6) :fnw sc

29 Aseres Yemei Teshuva

TEFILLAH BY “AVINU MALKEINU”

There is a tefillah from the Arizal quoted in Sefer Mishnas
Chasidim (an early Kaballistic work) (1) to say with the words:
"dlklke dqpxt xtqa epazk epkln epia`". The text of the tefillah reads
as follows:
lr mikenqd lkle iziale il ozzy izea` iwl`e iwl` 'd jiptln oevx idi"
[`qepxwic] lecbd jny zekfa ceaka izepefn meie mei lkae meid ipgley
".dqpxtd lr dpennd
The bracketed Name of Hashem is not said; rather one just
looks at it without articulating the Name, as we mentioned last
week in the tefillah during Birchas Kohanim. This tefillah is brought
in many Nusach Sefard machzorim and siddurim. There is somewhat
of a discrepancy as to the exact time to say it. In the source quoted
above, it says that one should say this tefillah while the Chazan is

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 MERITING A GOOD PARNASA

reciting those words of "epkln epia`". However, in the machzorim

and siddurim, it seems to indicate that each individual should say
the tefillah with his own personal recital of that line in "epkln epia`".

YOM KIPPUR
There is a story in the Medrash Raba (2) which is quoted in the
Tur (3), about a city in which there was only one fish to be had.
One of the prominent ministers in the town sent out his servant
with an order to purchase the fish and gave him a gold coin.
However, there was a Jewish tailor who was so intent on
purchasing the fish, that he went as high as five gold coins in his bid
to get it. When the minister heard that a simple tailor outbid him
for the fish, he called the man over and asked why it was so
important to buy this fish. The tailor answered, “And how can I not
buy it in order to eat it on this day (Erev Yom Kippur), the day that
the Holy One blessed be He commanded us to eat and drink, and
assured us (if we do so) of total forgiveness for all of our sins?” The
minister was impressed, and complimented the man on his action
before sending him on his way. When the man got home and
opened up the fish, he found a diamond inside!
Based on this Medrash, some say (4) that eating fish on Erev
Yom Kippur is a segulah for becoming wealthy. However, the proof
from the story is not clear, because that person spent a large sum to
get the fish, and therefore this story may not necessarily appply to
one who buys it at a lower price.

KEDUSHA OF MUSAF ON ROSH HASHANA AND YOM KIPPUR

During kedusha, when the Chazan intones the word "d-i-`" - it
is deemed an opportune time daven for parnassa (or good children
or even ycewd gex). Some machzorim include a special text to say. It
is brought down (5) that in some congregations the chazan says that

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ASERES YEMEI TESHUVA

word in a long drawn-out nigun to enable the listeners to say the

entire lengthy prayer.
liaya xtq (4) cxz g"e` xeh (3) c:`i dax ziy`xa (2) a wxt dpyd y`x (1)
xr:a zebdpde zeaeyz z"ey oiir (5) ehw 'r xyrzzy

30 Chag HaSukkos

The Yom Tov of Sukkos is the time of the year when we are
judged on water (amount of rain that will fall) (1). The Gemara in
Taanis (2) says that rain and parnassa are equated as one. This was
certainly true when we were a farming society, and even now it has
much to do with parnassa and the price of commodities. The
Gemara there adds that we do the mitzvah of Arba Minim which
grow on water to appease Hashem to continue giving us water.
Many of the zepryed that we say during Sukkos and - especially on
Hoshana Raba - are direct requests for rain and for the foods we eat
to grow well.

‘CHAG HA’ASIF’ - THE FESTIVAL OF GATHERING

Chag Ha’asif is one of the names the Torah ascribes to the
holiday of Sukkos (3). This refers to the “gathering-in” of the
harvested grains which had been drying out in the fields during the
whole summer. This is the time of a farmer’s joy about his parnassa,
since he is able to store away a year’s supply of food after toiling
during the seasons of the year. This is also why we celebrate the
simcha of Sukkos in the month of Tishrei, and not in the time of
Nissan when Bnei Yisroel left Mitzraim and merited the protection

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 MERITING A GOOD PARNASA

of the ceak ippr. The month of Tishrei is more conducive to

celebrating with great joy and happiness, since our homes are full
of food and parnassa for the coming year (4).

THANKING FOR PARNASSA

The Abarbanel (5) writes that the Yom Tov of Sukkos was given
in order to thank Hashem for the parnassa that enabled Bnei Yisroel
to store away a year’s food (and also for the atonement of Yom
Kippur). It would seem that even though in our non-farming
society, when Sukkos is not a parnassa milestone season, it is still a
good idea to use this time to thank Hashem for the past and present
parnassa that He has granted us. This is a merit to have future
success in parnassa.

THE MITZVAH OF THE FOUR MINIM

The Medrash (6) says that fulfilling the mitzvah of Arba Minim
can bring a person good parnassa. This is learned as follows:
"dgiwl xky cnel dz` dgiwl xkyn" - “From the reward given for the
mitzvah of taking (the aef` plant in Mitzrayim), you can learn the
reward for taking (the four minim).” If, for taking the cheap aef` plant
and doing one mitzvah with it (putting the blood of the Korban
Pesach on their doorposts), Bnei Yisroel merited the wealth of spoils
that washed up on the shores of the Yam Suf, the spoils from the
war with Sichon, as well as the spoils of the conquest of the 31
kings, certainly the mitzvos of the Arba Minim - which is not cheap
and one does many mitzvos with them - can bring wealth. The Eitz
Yosef (7) writes that the Medrash explains the posuk regarding the
four mitzvos of lulav, esrog, hadas and arava of "mkl mzgwle" to
mean “You should take - 'mkl' - for your own benefit,” which refers to
the wealth that can come along with it.

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CHAG HASUKKOS

HOSHANOS
There is a segulah for good parnassa to take - after Sukkos -
some of the leaves from the Hoshanos that were banged on
Hoshana Raba, and carry them around in one’s wallet or pocket.
This is brought down in the famous "ezra xac" calendar from R’
Chaim Kanievsky Shlit’a (mixtq mya) .
n:bk `xwie (5) sqei x`a (4) fh:bk zeny (3) .a ziprz (2) .fh dpyd y`x dpyn (1)
my (7) `:l xen` zyxt (6)

31 SHEMINI ATZERES: RAIN

On Shemini Atzeres, we “Bentch Geshem” - we recite the lengthy

tefillah for rain which is really an introduction for us as we now
begin mentioning, in the second beracha of shemona esrai during the
entire winter, about rain. As we discussed last week, the sages teach
us (1) that rain and parnassa are equated as one. Therefore, one can
have in mind various different aspects that bring about parnassa, as
symbolized by the rain: 1) Just as rain comes down from heaven to
earth, so too, all parnassa “comes down” from heaven to us. 2) Just
as the falling rain depends upon our actions and merits (as we say
in the second parsha of Krias Shema), so too, parnassa depends
upon our actions and merits. (This is the basis for this whole series
B’ezer Hashem.)

PRIVATE REQUESTS ON SHEMINI ATZERES

There are a number of amazing quotes about the "'d zaxw" -
the closeness to Hashem that a Jew experiences on Shemini Atzeres,

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and the ability to ask for special requests, including parnassa, on

this unique “Day of Days.” The Zohar (2) writes: (here is a loose
translation) “During this day of celebration (Shemini Atzeres), the only
(nation) with The King is the Jewish nation. When one is with The King
alone he can ask whatever he wants with a greater chance of receiving it.”
Simlarly the Yalkut Shimoni (3) says that on Shemini Atzeres, a
person should “ask for all that you need.” The renowned
Chacham Chaim Falagi ZT”L (4) writes that one should be very
careful to daven with great concentration and feeling on Shemini
Atzeres because, 1) the whole spiritual structure of the prayers of
Tishrei, starting from Rosh Hashana is completed on this day, and
2) there is no other day like this to have prayers accepted and
answered in all that one can ask for.

A RELEVANT QUESTION
One can ask: How does the above-mentioned quotes from the
Zohar and the Yalkut, which encourages a person to ask for his
needs on Shemini Atzeres fit with the well-known halacha (5) that
one is not permitted to ask for his private needs on Shabbos or Yom
Tov? In fact, this halacha is brought down in the Poskim in many
places (6). The answer is that the only time that one cannot ask for
his own personal requests on Shabbos and Yom Tov is when the
person can wait until the next day to make his request. However, if
a certain opportune time comes along on Shabbos or Yom Tov and
this special time (oevx zr) will not be around at a later time, one is
permitted to make his request right then. This is found in a
number of Teshuvos (7) and is based on the Ran (:al dpyd y`x)

HAKAFOS ON SIMCHAS TORAH

I have heard - although I have not found in any written source -
that participating fully in the sixth hakafa on Simchas Torah is a

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segula for good parnassa. It is in this hakafa that we say, milc xfer"
"`p driyed - “(Hashem) Who helps the poor (with parnassa), please
save us.” It is possible that this might be connected to the idea
(mentioned in the hakafa tefillos of the CHIDA) that the sixth
hakafa corresponds to Yosef HaTzaddik, who sustained and
ensured parnassa to all the Bnei Yisroel while they were in Mitzrayim.
(hk qgpt) atyz xacna (3) .al sc ev zyxt ,:bq sc gp zyxt (2) .a ziprz (1)
oiir (6) c"l dyxt `xwie dax yxcn ,e"h wxt zay inlyexi (5) `:dk ig lkl cren (4)
,`i:dk ig lkl cren ,'a oniq ft zxhr z"ey (7) h:gtw dxexa dpyne r:gkw mdxa` obn
`n:d dnkgd lva z"ey

32 Chanukah

KINDLING THE HEAVENLY MERCY

The Bnei Yisasschar writes that the spiritual flame caused

(1)
by lighting the Chanukah menorah can awaken heavenly mercy to
grant a person children, health and parnassa. Therefore, many
people daven for these things right after finishing "izreyi xev fern".
Some also recite the unique cegi myl composed by the Bnei
Yisasschar before lighting, which contains many requests,
including a request for good parnassa.

ROSH CHODESH TEVES

The days of Chanukah flow into the month of Teves which, of
course, includes the day of Rosh Chodesh. This is to remind us that
the Greek Hellenists were especially eager to stop the Jewish count
of the lunar month and their celebration of Rosh Chodesh. If a
person celebrates Rosh Chodesh correctly and has a proper bread

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meal with better quality food and drink, Hashem will add to his
parnassa. From the wording of the rexf xe` (2) - a Rishon and early
commentator - it seems that Hashem will not just pay him back for
the amount he spent on the Rosh Chodesh food and drink, but He
will add to his parnassa in general. However from the Tur and Beis
Yoseph (3) it would sound like Hashem will just pay him back for
whatever extra he spent on the better quality meal(s) celebrating
Rosh Chodesh. Additionally, the Mussaf prayer on Rosh Chodesh also
includes words asking for good parnassa.

TZEDAKAH ON CHANUKAH
The Magen Avraham (4) writes that the custom is for poor
people to go around and collect money on Chanukah. Since
the Greeks tried to eradicate the relationship of Bnei Yisroel as
"mewnl mipa", after the victory we reestablished ourselves as “sons
of Hashem” who act like their Father with mercy and charity. Just
as we open our hands with charity, Hashem will open His Hands
and grant us good parnassa.

ZOS CHANUKAH - LAST DAY OF CHANUKAH

The final day of the Yom Tov of Chanukah is called “Zos
Chanukah” because on this day we read from the Torah the portion
of "gafnd zkepg z`f". Even though Yom Kippur and Hoshana Rabba
- days of the final heavenly seal (dnizg) for the new year - have
passed, the Bnei Yisasschar in micngp mixac (5) writes that there is
one final (end of the first quarter of the year) deadline, namely
Chanukah, that gives one the chance to pray and thereby improve
his seal for a good year. There are other sources for this, listed in
l`ixab irhp (6).
The Pele Yoetz (7) says that the last day of Chanuka is a special
opportune time to bring down good parnassa. I have heard it said,

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without finding a written source, that getting the last aliyah on Zos
Chanukah is a segulah for good parnassa. This is possibly because
the lengthy reading on this day, recalls the total amount of the all
money that the Nesiim donated to the mishkan and thus it is a
segulah for one to earn an amount of money (8).
bpz oniq a wlg yceg y`x zekld (2) f ze` g xn`n zahe elqk iycg ixn`n (1)
jxr (7) `:gp wxt dkepg (6) 'c ze` dkepg (5) r"xz oniql dncwd (4) h"iz g"e` (3)
il d`xp (8) dkepg

33 Pesach

Here are a few Pesach activities that can be sources of merit for a
good parnassa.

MAOS CHITIM
The RM’A in the beginning of Hilchos Pesach writes that
one should donate to funds that help poor people have their needs
for Pesach (`gqit'c `gnw). Doing so causes Hashem to help the
donor have all his needs, as RASHI says in Devorim (`i-fh). This
also applies to those who fulfill, literally, what it says in the
Hagaddah, "lekie izii oitkc lk" by inviting the needy and poor to his
Sedarim and Yom Tov meals (1).

THE SPECIAL NIGHT

Long before Bnei Yisroel left Mitzrayim, this night of Pesach was
a special night. Chazal write that Yitzchok Avinu wanted to give the
berachos of the first-born to Esav on this very night in Nisan,
because the lhd ixry (Gates of Dew) that help parnassa are open

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on this night (2). Similarly the requests for parnassa that are said on
Pesach night in bentching - l` `pe ....cre mlerl oefn epl xqgi l`e"
"....epkixvz, can accomplish quite a bit when these Heavenly gates
are open.

LEAVING MITZRAYIM WITHOUT FOOD

The Torah (hl:ai zeny) and Neviim (a:a dinxi) praise Bnei
Yisroel for leaving Egypt quickly, right when they were told to leave,
even though they did not have enough time to prepare food that
would be necessary for traveling into a desert. Their trust in
Hashem that He would provide for them, which of course occurred
with the falling of the Mann, is one of the main points of Bitachon
that we learn from on the Seder night. This Bitachon, this amazing
faith on the night of Pesach, a belief that Hashem takes care of our
needs and parnassa, is what also brings down parnassa and
sustenance for all-year round (3).

EATING MATZA
The Bnei Yissaschar (4) says that eating Matza on Pesach can
bring a person good parnassa. Hashem judges the world for grain
on Pesach (5) and when we do this mitzvah with the grain of the
earth, it brings blessing into the grain.

BEING CAREFUL TO AVOID CHAMETZ ON PESACH

In another place (6), the Bnei Yissaschar also writes that being
extra careful not to eat any chametz on Pesach is a merit for parnassa
for the entire year. Others (7) explain that the rising of the chametz
represents haughtiness and the self-centeredness of a human
being. On the other hand, matzos which are flat and rather thin,
symbolize humility and the act of nullifying one’s personal self - his
zeinvr - to do for Hashem and His people. Anavah - Humility, is a

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special merit for good parnassa, whereas Gaavah - Haughtiness

brings poverty, as it is mentioned in a number of places (8).

THE SEVENTH DAY OF PESACH

Many seforim say that the day of Krias Yum Suf is a very
opportune day, a day when Tefillah and good davening can shower
a person with parnassa. It was on this day, that Bnei Yisroel became
exceedingly wealthy from the mid zfia - the spoils of the sea, which
they collected at the Yum Suf after the Egyptians drowned, which
was even more than what took out with them from Mitzrayim.
NOTE: It is important to stress again that whenever we say
that a certain mitzvah brings parnassa, it is not an absolute
guarantee. Divine calculations can supersede - for the person’s own
good. Also, a person should not do a mitzvah simply for the reward.
Rather, one should do it primarily to serve Hashem, knowing that
as a side benefit, this reward might come his way.

EATING HABITS
We explained above six Pesach concepts and activities that help
bring good parnassa. We continue now with more such points after
the following introduction. At the beginning of this series, we
discussed a concept, mentioned in the Poskim and Mussar seforim,
that just as in the Mishkan, parnassa came down from Heaven via
the 12 breads on the Shulchan (Table), so too, a proper Torah table
in each house brings parnassa. Pesach is a Yom Tov oriented towards
eating. Korbon Pesach, Matza, the four cups of wine, maror, avoiding
chametz, etc. are the very essence of the Yom Tov. This, of course, is
meant to inspire us to elevate the table where we eat the whole
year. Many of the segulos for parnassa mentioned in the Poskim and
seforim have to do with our meals, washing, bentching etc. Therefore
it is our obligation to learn all that we can to improve our eating,

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thereby bringing parnassa for our whole nation and perhaps even
for the whole world.
The quick exodus from Egypt caused Bnei Yisroel to eat less
appetizing bread. Similarly, the mitzvah of matza and the
prohibition of chametz in all generations, gives us less pleasure and
a more disciplined approach to eating. R’ Simcha Zisel Ziv ZT”L
(Alter of Kelm), says (9) that this was absolutely necessary before
Klal Yisroel could achieve Kabbolas HaTorah. One who is always
busy with attaining the tastiest foods is not able to learn Torah in a
proper manner. This yearly lesson helps us minimize our pleasure
all year-round in order to retain more Torah. R’ Pinchos Koritzer
ZT”L (10) writes that eating matza, which has very little taste,
during Pesach when the world is judged on grain, is a merit to bring
good parnassa, just as the mann fell in the desert soon after the Jews
ate matza.

“‘HALLEL’ EATING”

The Pesach night meal(s) take place right in the middle of

Hallel. During the rest of the year one may not even talk out in the
middle of Hallel, and here we have a whole meal with talking
and eating in the middle of Hallel. The Chiddushei Harim (11)
explains that on Pesach, one’s meal is a “Hallel” meal, an expression
of Hallel, praising Hashem for the miracles and the very food that he
is eating. This concept can be applied all year, so that the mood
and mode of one’s meal, with the berachos and bentching, become
one big expression of Hallel to Hashem. Such lofty eating indeed
transforms a mundane weekday table into a Shulchan worthy of the
Bais Hamikdash, which brought down parnassa for the whole
world.

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FIXING UP OUR EATING ON PESACH NIGHT

The Radomsker Rebbe ZT”L (dnly zx`tz) writes (12) that

eating matza on Pesach in the holy manner that we do, has the
ability to repair a person’s zelik` - the “eatings” that might have left
a lot to be desired all year-round. This upgrade can definitely bring
parnassa for the whole year.

e:fk ziy`xa inlyexi mebxz oiir (2) a dkld h wxt `hef ux` jxc zkqn oiir (1)
`wqtd lr dcedi ihewil zcbda m"ixd iyecig ,dqpxt-gnwd ck ,bi:dp mildz (3)
b"vw `wxtc `xb` (6) .eh dpyd y`x (5) ai:g xn`n oqip (4) "mid z` epl rxwe"
:bi dlibn i"yx ,:hk dkeq ,.bl zay ,c:ak ilyn (8) giw 'r xyrzzy liaya (7)
dcedi ihewil zcbda (11) gqt d"c qgpit ixn` (10) hiw cenr 'a wlg xqene dnkg (9)
ycwnl xkf d"c (12) xty ixn` zcbda aivpd oke ,mid z` epl rxw d"c

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