Why Do so Many Children Leave the Torah Path?

Parashat Teruma
Printable Version 

Jewish Education Starts at Home from the Moment of birth 

Educating our children the Torah way is a great challenge, especially in our time. So many distractions are accessible: from computer games and smartphones to popular punk-styles and green nail-polish. Sadly, even in religious communities, during Friday night services, boisterous teenagers gather together outside of the synagogue- some may even be smoking. This phenomenon can happen to the best of families. Even a Rabbi’s daughter may be walking around in a miniskirt, flirting with the neighbor’s son. People who adhere to a more modern outlook may blame it on large families, claiming that the parents don’t have time to give each child proper attention. The more Yeshivish among us might blame it on the secular influence exuding from billboards, shopping-malls, computers and smartphones. But it seems like it hardly makes any difference to what spectrum of Jewish observance a family may belong. No-one is immune to the risk of their children leaving the Torah path. So, what can we do to reverse this ‘going off the derech syndrome’? Without being an expert on the topic and with no research on the subject matter under my belt, I will still venture to say that we need more ‘Jewish-mother-presence’ in our homes. Today, when mothers are often working full time, the family bank- account may benefit, but the children suffer. Just as charity starts at home, Jewish education starts at home from the moment of birth. 

Connecting Children to the Torah of the Home – Like the Cherubs

In Parashat Teruma there is an allusion of the importance of giving our children a proper Torah education. The cherubs on the Ark represent our children:

ספר שמות פרק כה פסוק יח עָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת:

(יט) וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה מִזֶּה מִן הַכַּפֹּרֶת תַּעֲשׂוּ אֶת הַכְּרֻבִים עַל שְׁנֵי קְצוֹתָיו:

 “You shall make two golden cherubim; you shall make them of hammered work, from the two ends of the ark cover. And make one cherub from the one end and the other cherub from the other end; from the ark cover you shall make the cherubim on its two ends (Shemot 25:18-19).

“Each of the cherubs had the image of a child’s face” (Babylonian Talmud Sukkah 5b).

“One in the likeness of a boy and the other of a girl” (Zohar Vol. II, 277b).

The child faced Keruvim (cherubs) were attached to the Holy Ark containing the Tablets of the Torah, to teach us that our children are beautiful when they are attached to the Torah. With shining faces they bring the Shechina into the world. However, when they stand alone, detached from Torah, they can literally become angels of destruction- terrorizing and destroying everything around them. Torah is life. Being devoid of Torah and left to the winds of the world cause the spirit to dim and darkness to reign. What does it mean to be attached to the Torah? It’s not just about learning Torah verses by heart or being an expert on Talmudic studies. It’s the environment and attitude at home that matters and has a lasting impact. It permeates every conversation and every family related decision. Do you run a Torah based home, or do other things act as the family compass, with all eyes pointing towards it?  By giving our children Torah, we give them life (Rav Moshe Mordechai Epstein).

The Mother’s Role in Torah Education

It is interesting to note that the keruvim were situated in the holy of holies, inside the Temple. In Hebrew, the Temple is called Beit Hamikdash – literally meaning ‘Home of Holiness.’ It’s the home of the Shechina – the Divine Indwelling Feminine Presence. The Temple in Jerusalem is modeled after the first Jewish home – Sarah’s Tent. The Temple vessels correspond to her challah, and Shabbat candle. The Cloud of Glory permeating the Temple corresponds to the cloud hanging over Sarah’s tent (Rashi, Bereishit 24:67); (See, Women at the Crossroads: A Woman’s Perspective on the Weekly Torah Portion p. 70). Every woman has a responsibility to make her home a miniature Temple – nothing less will serve as the right environment to raise children attached to the Torah, just like the cherubs fastened to the lid of Holy Ark of the eternal Torah in the “Home of Holiness.” Just as the Divine Feminine Presence permeated the Home of Holiness (Temple), so do our children need the feminine presence of their mother in order to stay attached to the Torah. “Hear, my son, the instruction of your father (mussar avicha) and do not abandon the teaching of your mother (torat imecha)” (Mishlei 1:18). Torat imecha, the lived experience of Torah, is built first at home. No au pair, babysitter, or after school club can be considered a viable alternative to spending quality time with Mommy! I’m not saying the mother must be present 24/7 and never take a babysitter. My point is that in modern times, with women fulltime in the work market, children are not getting enough mothering. Whereas, the father’s instruction is an intellectual-moral one, by teaching the children mussar – integrating Torah ethics in correct actions – the mother teaches that Judaism expresses itself not only in formal compliance with Torah-law but also in a living experience. “She [my mother] taught me that there is a flavor, a scent and warmth to mitzvot. I learned from her the most important thing in life – to feel the presence of the Almighty and the gentle pressure of His hand resting upon my frail shoulders” (Rav Soloveitchik, A Tribute to the Rebbitzen of Talne, Tradition 17:2 [Spring 1978], pp. 76-77). It is specifically through Torat Imecha, the mother who brings the experience of G-d and Torah to life, that we can link children to Torah for life.

How Can the Torah Permit Jews to Own Slaves and Maidservants?

Parashat Mishpatim
Printable Version

Mistreating ‘Free’ Men or Taking Good Care of Slaves?

We all cringe when we hear the word ‘slave’ or ‘maidservant.’ Such terms do not belong in our egalitarian society. The anti-slavery movement to abolish the slave trade had begun in the British Empire in 1783. Slavery was finally abolished in the USA in 1865. To enslave another human being takes advantage of the less fortunate, poorer classes by using them for selfish purposes in subhuman ways. So how can the Torah permit Jews to own slaves and maidservants? Keep in mind, that although slaves have been freed in most of the world for the last 150 years, it was common to own slaves throughout the world for the prior 5000+ years. In addition, slavery did not end with abolition in the 19th century. Instead, it changed form and continues in every country in the world. Whether women forced into prostitution, men forced to work in agriculture or construction, children in sweatshops or girls forced to marry older men, their lives are controlled by their exploiters. They no longer have a free choice and they have to do as they’re told. They are in slavery. There are estimated to be 40.3 million people in modern slavery around the world. 10 million children, 24.9 million people in forced labor, 15.4 million people in forced marriage, 4.8 million people in forced sexual exploitation. Today, slavery is less about people literally owning other people – although that still exists – but more about being exploited and completely controlled by someone else, without being able to leave. I venture to ask, just as it is possible to mistreat, exploit and control others without owning them as slaves, perhaps it is also possible to care for, nurture, respect and treat a slave and maidservant humanly?

The Egalitarian Laws of Hebrew Slaves

The Torah laws about slavery show how much sensitivity of heart is demanded of the master in order to fulfill the laws of the Hebrew slave. Concerning a Hebrew slave, it states, “Because he fares well with you” (Devarim 15:16). This teaches that the slave should be with you, i.e., treated as your equal- his food and drink must be of the same quality as yours. This implies that the master may not eat fine bread, while his slave eats inferior bread, or drink aged wine, while his slave drinks inferior wine. The master may not sleep comfortably on bedding made from soft sheets, while his slave sleeps on straw. From here the Sages stated: Anyone who acquires a Hebrew slave is considered like one who acquires a master for himself, because he must be careful that the slave’s living conditions are equal to his own (Babylonian Talmud, Kiddushin 20a). If the slave is married, the master is commanded to support his wife and children. Not only must a ‘master’ treat his ‘slave’ as an equal, or better, he must do so for the entire family of his newly-acquired slave (Kiddushin 22a). He is obliged to dress them in the same fashion he dresses his own family. He is not permitted to make his slave do base work such as to tie his master’s shoes. This explains why it was common for a Hebrew slave to refuse to go free, since he preferred to stay with his master, whom he loved (Shemot 21:5), as his master took such good care of him.

Home of Rehabilitation

Keep in mind that a man became a slave either through being ‘sold’ into slavery by the Beit Din, as a way for him to repay what he had stolen or, he could sell himself into slavery as a means of escaping poverty. By doing so, the slave would have his basic needs taken care of. No wonder the slave had little interest in leaving! In this way, the institution of ‘slavery’ served as a rehabilitation home par excellence. A good Jewish family would offer a warm home for an outlaw or homeless beggar, providing a roof over his head, a comfortable bed and regular ample meals. Rather than reinforcing their bandit ways in jail, through the influence of other criminals, the Hebrew slaves were granted the opportunity to straighten up their lives by living and working within a functional family and learning from their example. The second type of slave, who wasn’t a criminal, would also benefit from living in a good Jewish home, rather than sleeping in the streets. He would make himself more useful than going from house to house begging for his bread and perhaps for cigarettes as well.

Does the ‘American Dream’ Provide Equal Opportunity for Poor and Rich?

Regarding the Hebrew maidservant, Rabbi David Fohrman has a fascinating cartoon explanation of how the Torah gives the opportunity for girls from the poorest class to achieve equality through the institution of slavery. He explains how even in our modern society, the rich get richer while the poor get poorer, due to social segregation between classes. Young people attend ivy league colleges, not only to receive a good education, but primarily to mix with the right people. The fact that the rich marry the rich, while the poor marry the poor, perpetuates class distinctions. Through a closer look at the Torah verses describing the laws of the Hebrew maidservant, Rabbi Fohrman demonstrates how the Torah grants a girl from the poorest class the opportunity to move up in society:

ספר שמות פרק כא

(ז) וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ לְאָמָה לֹא תֵצֵא כְּצֵאת הָעֲבָדִים: (ח) אִם רָעָה בְּעֵינֵי אֲדֹנֶיהָ אֲשֶׁר לֹא \{לֹוֹ\} יְעָדָהּ וְהֶפְדָּהּ לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ בְּבִגְדוֹ בָהּ: (ט) וְאִם לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָּהּ: (י) אִם אַחֶרֶת יִקַּח לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע: (יא) וְאִם שְׁלָשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ וְיָצְאָה חִנָּם אֵין כָּסֶף:

“Now if a man sells his daughter as a maidservant, she shall not go free the way the slaves go free. If she is displeasing to her master, who did not designate her [for himself], then he shall enable her to be redeemed; he shall not rule over her to sell her to another person, because he betrayed her. And if he designates her for his son, he shall deal with her according to the law of the daughters [of Israel]. If he takes another wife for himself, he shall not diminish her sustenance, her clothing, or her marital relations. But if he does not do these three things for her, she shall go free without charge, without [payment of] money” (Shemot 21:7-11).

Why does the Torah allow a father to sell his minor daughter under the age of 12 as a maidservant? What does it mean that “She shall not go free the way the male slaves go free?” Don’t the laws of releasing the Hebrew slaves after six year apply equally to male and female slaves? Moreover, why is it considered that the master “betrayed her” if he didn’t marry her or found a way to marry off this poor slave-girl within the family when she became of age? 

Achieving Equality Through Slavery

When a Jewish family was so poor that they had no way to provide a proper dowry to marry off their daughter, the Torah offers them the opportunity of allowing the poor girl to marry into a good Jewish family of their choice, through ‘selling’ her as a maidservant at a young age. This ‘transaction’ implies that when the girl reaches maturity, the master will either marry her or have his son or someone else in his family marry her. If he does not find anyone to marry her, he must allow her father to take her back at a prorated rate. (If she served as a maidservant for three years, for example, the father could redeem her for half the amount he was given for her).  If the father was unable to redeem his daughter, the master had to let her go free without charge when she turns 12. She is not considered his property that could be sold to someone else, because he betrayed her by not providing a proper marriage for her within his family. In the case where the master managed to marry the Hebrew maidservant within the higher society of his family, “He shall deal with her according to the law of Jewish daughters.” This means her status would change from maidservant to a free Jewish daughter with equal rights. During the time when polygamy was permitted, a man was not allowed to mistreat his little slave-wife, while taking another more favored wife. The same rights of all Jewish wives would apply equally to the former maidservant. The Hebrew maidservant serves as the example, from where we learn the general laws of the responsibility of a Jewish husband to his wife. This is written in the ketubah: He must provide his wife with “Sustenance, clothing and intimate times” (Shemot 21:10). Thus, Rabbi David Fohrman, demonstrates the opportunity the Torah grants girls from the lowest classes to break the pattern of class segregation and receive better conditions to achieve economic security and success. See here for his amazing cartoon.

The Maidservant as a Parable of the Feminine Light Rising From ‘Daughter’ to ‘Mother’

On a Kabbalistic level, the laws of the Hebrew maidservant serve as a parable that provides an opportunity for the feminine to rise in the world.  According to Arizal, “If a man” – this refers to chochmah (wisdom) – “sells his daughter” – this refers to binah (understanding) – “as a maidservant” – this refers to the soul in the world of emanation. She [the maidservant i.e. the soul] is most important. About her, Rabbi Yishmael bar R. Yossi asks, “What is the meaning of ‘with the crown that his mother crowned him with’ (Shir HaShirim 3:11)?” He answered: “It may be compared to a king who had an only daughter. He didn’t stop loving her until he called her ‘my daughter.’ He didn’t stop loving her until he could call her ‘my sister,’ and eventually called her ‘my mother.’” The explanation is that when the soul is at the level of malchut, it is referred to as ‘Daughter’ in that it receives its Divine beneficence through Zeir Anpin [‘Son’]. When it reaches the level of ‘My Sister’ it is equal to the ‘Son.’ Both receive their Divine beneficence [directly] from Imma [Mother]. When the soul is at the level of binah [Mother] it then gives divine beneficence to the ‘Son’ and is called ‘My Mother.’ Therefore, the neshama is so important, that even if it be blemished, it will not descend below the World of Creation, and it is not subservient to ‘Son.’ This is even though she [the soul or maidservant] only receives the light of Mother through ‘Son.’ He is just a passageway, but she is not his and not subservient to him… (Arizal, Halikutim, Parashat Mishpatim Chapter 21). I understand from this text, that by being sold as a maidservant, the soul has the opportunity to rise from the lowest to the highest level of revealed light and consciousness. At first, she is called ‘Daughter’ who receives the light indirectly from mother, through the emissary of ‘Son.’ At last, she grows to become ‘Mother’ – the highest level of feminine development, evolving from receiving to becoming a giver of Divine Light. It is specifically through lowering herself to become a maidservant that the ‘Daughter’ grows to become ‘Mother.’ Similarly, when we women take advantage of the various opportunities that life affords us to humble ourselves, we will grow to become the light-givers of the world, reflecting the return of the revelation of the Shechina – The Divine Feminine In-Dwelling Presence, heralding the final redemption!

Why Must I Honor My Mother-in-Law?

Parashat Yitro
Printable Version

Are there any Restrictions for a Married Woman in Honoring her Parents?

The mitzvah of honoring parents is not always an easy mitzvah to keep, especially as a ba’al teshuva (returnee to Judaism), since we do not share many of our parents’ values. Kosher dietary restrictions, the laws of modesty, Shabbat etc. can easily cause friction. Yet, we need to make up for all the years of our youth, when we didn’t know better than to act chutzpadik to our parents. I recall my early days as a zealous newly Torah-observant young woman. I would drive my parents crazy with all my extra kosher chumrot (stringencies). It later dawned on me, that the Torah mitzvah of honoring parents, which is from the Ten Commandments, clearly overrides any rabbinic chumra regarding kosher food, Shabbat observance and more. Therefore, although I’m still struggling with this, I realize the need to lower my stringency standards at times when keeping them, would cause excessive trouble to my parents. The reason for the mitzvah of honoring parents is not as we might think- because of everything they did for us, from changing our diapers to putting us through college. The Israelites who received the Ten Commandments didn’t need to do any of that, as Hashem provided for all our needs in the desert. Honoring our parents is like honoring Hashem, because, these three partners brought us into this world and gave us life. Wouldn’t we honor anyone who saved our lives? (Rabbi Shraga Simmons, Honoring Parents). Thus, not even children of abusive parents are exempt from the mitzvah, “Honor your father and mother” (Shemot 20:12). What about a married woman? Her obligations to her husband- to maintain the household- overrides her obligation to honor her parents. Therefore, she is exempt from this mitzvah, as she has a higher code of honor to her husband, which may at times affect her ability to honor her parents. Yet, when it doesn’t clash with honoring her husband and he isn’t meticulous, she is obligated to honor her parents as much as possible (Babylonian Talmud, Kiddushin 30b; Shulchan Aruch, YD 240:17). For example, if I want to honor my mother with my presence at her 85-year birthday this summer, and leave my home for a week, it is only a mitzvah for me, as long as my husband doesn’t oppose. If he would insist that he needs me at home, for whatever reason, it would be my Torah obligation to honor my husband rather than my parent. Baruch Hashem, I have a super husband who not only doesn’t oppose my attempts to keep the mitzvah of honoring my parents, rather, he encourages me and does everything in his own power to honor his in-laws as well.

Biblical Role models for Honoring In-Laws

The mitzvah of honoring in-laws is modeled by Moshe, when Yitro, Moshe Rabbeinu’s father-in-law, joined the Israelites in the desert prior to receiving the Torah:

ספר שמות פרק יח פסוק ז וַיֵּצֵא משֶׁה לִקְרַאת חֹתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹהֱלָה:

“So, Moshe went out toward Yitro, prostrated himself and kissed him, and they greeted one another with Shalom, then they entered the tent” (Shemot 18:70).

It is not clear from the verse who bowed down and kissed who, yet when the verse mentions אִישׁ/ish – “a man greeted the other,” we know it was only Moshe who bowed down and kissed his father-in-law. This is because Moshe is called an ‘ish’ as it states, “Now this אִישׁ/ish – ‘man’ Moshe was exceedingly humble…” (Bamidbar 12:3). From here we learn the importance of honoring in-laws (Mechilta, Yitro, Parasha 1). 

Likewise, David, showed the greatest honor to Shaul, not only because he was the king but specifically because he was his father-in-law. Despite, Shaul being the worst father-in-law anyone could wish for, in his jealous pursuit of David, attempting to kill him numerous times, David showed him the outmost respect. When David had the opportunity to kill Shaul first, he presented the piece of cloth he had cut off Shaul’s robe as evidence that he could have killed him but refrained from doing so and said, “See, my father, see again…” (I Shmuel 24:11). From here, we learn the obligation to honor in-laws (Shulchan Aruch, YD 240:24 with Bach to Tur ad loc; Midrash Tehillim, Mizmor 7).

Do we Have to Honor In-Laws like Parents?

There is a dispute regarding whether a man must honor his in-laws the same way that he honors his parents. Our Sages derived from the fact that David called his father-in-law, “My father” that one is obligated to honor one’s father-in-law, the same way as one is obligated honor one’s father, for the verse equates one’s father-in-law to one’s father. Since husband and wife are considered one, just as the wife is obligated to honor her father, her husband is obligated to honor her father as well. Yet, if the honor due to both parents and in-laws are equal, why would a married woman be exempt from honoring her parents when it conflicts with honoring her husband? If a man is equally obligated to honor his in-laws, then his wife should not be exempt from also honoring her parents., Regardless of the dispute, we still have an obligation to show the greatest respect to in-laws. This includes not calling our father-in-law or mother-in-law by their first names. Rather, we should call them “Abba” and “Ima” respectively, as some customarily do, or we could add a respectful title to their names such as “Rabbi” and the like. Alternatively, we may avoid addressing them directly altogether (Halacha Yomit, Maran Rabbeinu Ovadia Yosef zt”l). I personally do not feel it’s very respectful to avoid calling in-laws anything, as this seems to me almost like ignoring them. Therefore, I call my father-in-law, ‘Dad’ and my mother-in-law, ‘Mom.’ In the beginning they thought it was awkward, since that’s not the norm in secular circles, but over the years they got used to it and I believe they even came to appreciate this honorable title.

A Greater Mitzvah for a Woman to Honor her Mother-in-Law?

According to the view, that the honor due to in-laws is not to the same degree as the honor becoming parents, it seems to me that a married woman must honor her in-laws even more than her own parents. This is because her ability to honor her own parents depends on her husband’s consent, whereas, there are no restrictions for her to honor her in-laws, since her husband must honor them, too. It has always been challenging for a woman to honor her mother-in-law. Both these women may have an underlying tendency to compete for the devotion of the man who links them (Rebbetzin Chana Bracha Siegelbaum, Ruth Gleaning the Fallen Sparks). They are enumerated among the five women who are known to be antagonistic toward each other (Rambam, Mishna Torah, Laws of Divorce 12:16). A mother-in-law may be prying or critical of her daughter-in-law, being dissatisfied with the way she cares for her son. The daughter-in-law may speak disrespectfully to her mother-in-law. In our times, the relationship between daughter-in-law and mother-in-law can be even more problematic, because one of the signs of the period immediately prior to the arrival of the Mashiach is that daughters-in-law will rise up against their mothers-in-law (BT, Masechet Sotah 49b). Nowadays, when it is common for brazen words to be exchanged between daughter-in-law and mother-in-law, this is a sign that the redemption is indeed near. Yet, “according to the difficulty is the reward” (Pirkei Avot 5:22) and specifically during this pre-messianic period, with the tendency to behave with chutzpah.

Honoring Our Mother-in-Law Grants Longevity and Brings the Mashiach

The righteous convert, Ruth, is an example, par excellence, of honoring our mother-in-law, through the exceptional chesed (loving-kindness) that she showed Naomi. This Moabite princess lowered herself to become a beggar in Israel, in order to provide sustenance for her mother-in-law and preserve her honor. Ruth’s chesed toward Naomi was so extraordinary that it became the subject of amazement among the people of Beit-Lechem, (Megillat Ruth 2:11; Ruth Gleaning the Fallen Sparks p. 33). It is from Ruth that we learn that honoring your in-laws begets the same reward as honoring parents. By honoring her mother-in-law, Naomi, Ruth merited a very long life – the reward of honoring our parents, as it states: “Honor your father and mother, in order that your days be lengthened on the land that Hashem, your G-d, is giving you” (Shemot 20:12). Thus, Ruth merited to live in the times of her great, great grandchild, King Shlomo as the Midrash testifies, “He [Shlomo] placed a chair for the mother of the king” (I Melachim 2:19). Who was the mother of King Solomon? Ruth, the mother of Royalty (Yalkut Shimoni, Ruth 1:596; Zohar Ruth 1:5096; Midrash Ruth Rabbah 2:2). Through the mitzvah of honoring her mother-in-law, Ruth merited not only to live to see four generations of her offspring, but moreover to build the messianic dynasty and bring about the final redemption. Through the effort of rectifying one of the most challenging relationships, especially in our time, we too, may merit longevity and help speed up the coming of Mashiach!

Is Reciting Parashat HaMan This Week an Authentic Tradition?

Parashat B’Shalach
Printable Version

Why Should we Trust this Segulah (Spiritual Remedy)?

We are sending you our Parasha Magazine early this week, because there is a widespread custom to recite Parashat HaMan, from this week’s Torah reading. It describes the way Hashem provided manna for the Jews in the desert, on the Tuesday prior to the Shabbat of Parashat Beshalach. Many people recite this chapter daily, as a special prayer for parnassa (livelihood). Reciting Parashat HaMan (the verses about the manna), is considered a ‘segulah’ – a special merit – for sustenance in the year ahead. A segulah is a prayer or action that we can take, which, according to Jewish tradition, can be helpful in attaining Divine blessings. While some Jews hold that today (Tuesday, February 4 (2020)) is a special day, that could change our destiny, others are skeptical, saying, “segulot don’t work. Getting a paying job does...” Some go as far as to say, “many segulot come from pagan and other non-Jewish sources, and they are worthless at best.” I believe that the main problem with segulot is ascribing power to spiritual remedies, as opposed to believing with our full heart that there is no source of blessing besides Hashem. We must fully believe that Hashem alone is the One Who has the power from beginning to end. Neither astrology, cloud gazers nor seances have independent power. Therefore, we are commanded, “You shall be pure with Hashem your G-d” (Devarim 18:13). Segulot can be helpful as long as we remember that, ultimately, everything is in Hashem’s hand. Moreover, we must differentiate between the segulot. There are segulot based on real Torah sources. Yet, there are also modern segulot, without a Torah tradition, that look suspiciously like darchei emori (the ways of the Emorite). In many places in the Talmud, we find practices forbidden because they are darchei Emori. According to the Mishna, carrying a grasshopper egg as a remedy is an example of the ways of the Emorite.  However, we rule in accordance with Abaye and Rabba, that “anything that promotes healing is not included in the ways of the Emorite” (Babylonian Talmud, Shabbat 67a, Shulchan Aruch, Orech Chaim 301:27). Our Sages teach us that certain times are Et Ratzon – a time where certain types of tefilot are more powerful- for example, the well-known Tefilat HaShelah on behalf of our children, to be said Erev Rosh Chodesh Sivan.The best segulot are always Torah and tefilah. Torah learning is a positive mitzvah that outweighs all other mitzvot (Mishna Peah 1:1). Therefore, we can never go wrong with any segulah based on actual Torah learning, like reading Parashat HaMan, which installs and strengthens within us emunah in Hashem as the ultimate source of our parnassa. Rabbi Menachem Mendel of Riminov recommended reciting the verses of Parashat HaMan (Shemot 16:4-36) on the Tuesday preceding Shabbat B’Shalach, by reading the original Hebrew twice, and the Aramaic translation once. I believe that for those who aren’t fluent in Hebrew it is preferable to read the English instead of the Aramaic translation. Click here for the full text of Parashat HaMan in Hebrew and English.

Why Recite Parashat HaMan?

When our ancestors were in the wilderness, a month after the Exodus from Egypt, they faced a tomorrow with no food. Understandably, they asked Moshe if he had taken them into the desert to starve to death. Hashem responded that, in the morning they would see that He had not forsaken them. Parashat HaMan tells the story of the manna that G-d brought down from heaven to feed the Israelites in the wilderness. The manna had spiritual qualities and it satisfied every person’s taste. The Israelites received the manna directly from heaven, every day until they reached the borders of the promised land. When people lose their jobs or their savings (G-d forbid), they need a reminder that Hashem never forsakes us. Reciting Parashat HaMan helps us strengthen our bitachon (trust) that G-d runs the world and that nothing can be taken for granted. By reading the account of how Klal Yisrael was sustained by Hashem in the desert for 40 years, we ingrain in ourselves that our livelihood comes only because Hashem wills it. …It’s not a magic incantation but an affirmation of Hashem being the “Hand that feeds us.” By reading Parashat HaMan with prayerful intention, we express our invocation to Hashem that we, together with all of Israel, should be able to provide for our families. By reciting these verses – especially during the et ratzon (recommended time) – we appeal to Hashem that He choose to bless us with abundance. We thereby acknowledge that all things come from G-d. He will decide whether to answer our prayers or not. The week of Shabbat B’Shalach is a special and powerful time, connected to Hashem’s power that controls physicality. Reciting Parashat HaMan then makes a powerful connection for sustenance.

Torah Sources for Reciting the Parashat HaMan

The power of reciting Parashat HaMan daily is noted in many halachic sources. It is mentioned in the Yerushalmi Brachot, in the Arba Turim, Orech Chaim 303; and in Shulchan Aruch.

שו”ע אורח חיים - סימן א (ה) טוב לומר פ’ העקדה (בראשית כב, א יט) ופ’ המן ועשרת הדברות ופ’ עולה (ויקרא א, א ז) ומנחה (ויקרא ב, א יג) ושלמים (ויקרא ג, א יז) וחטאת (ויקרא ד, א)

It is good to recite the passage of the Akeida, the passage of the manna, the Ten Commandments, and the passages of the burnt-offering, tribute-offering, peace-offering, sin-offering, and guilt-offering (Shulchan Aruch, Orach Chaim 1:5).

It is also brought down by the Mishnah Berurah, quoting the Talmud Yerushalmi, that anyone who recites Parashat HaMan will not lack sustenance. He furthermore quotes the Taz (siman 256) that reading it alone isn’t sufficient. We must understand from the reading that our livelihood comes about through Divine intervention:  

משנה ברורה סימן א (כז)

ויכול לומר פרשת העקידה ופרשת המן אפילו בשבת. ואין די באמירה (כח) אלא שיתבונן מה שהוא אומר ויכיר נפלאות ד’ וכן מה שאמרו בגמרא כל האומר תהלה לדוד ג’ פעמים בכל יום מובטח שהוא בן עוה”ב ג”כ באופן זה. וטעם לאמירת כ”ז (כט) כי פרשת עקידה כדי לזכור זכות אבות בכל יום וגם כדי להכניע יצרו כמו שמסר יצחק נפשו ופרשת המן כדי שיאמין שכל מזונותיו באין בהשגחה פרטית וכדכתיב המרבה לא עדיף והממעיט לא החסיר להורות שאין ריבוי ההשתדלות מועיל מאומה ואיתא בירושלמי ברכות כל האומר פרשת המן מובטח לו שלא יתמעטו מזונותיו:

He can recite both the Parasha of the Akeida and the Man even on Shabbat. (Based on Be’r Heitev 1:9). However, reading it alone is not enough. Rather, we must contemplate what we are saying and recognize Hashem’s wonders… The reason for saying… Parashat HaMan is in order to ingrain the emunah that all our sustenance come about through individual providence, as it states, “whoever gathered much did not have more, and whoever gathered little did not have less.” This teaches us that excessive histadlut (effort) doesn’t help a bit. It states in the Yerushalmi Berachot, “Anyone who recites Parashat HaMan every day is guaranteed that he will never lack sustenance (Mishnah Berurah 1:27-29)

The benefit of reciting Parashat HaMan is furthermore cited in Aruch Hashulchan 1:22 and Shulchan Aruch HaRav 1:9). Shevet Mussar by R. Elijah ha-Kohen ha-Itamari, (Jerusalem 1863) brings down that the segulah of Parahat HaMan is to read it twice daily, together with the Targum (translation). Siddur Segulat Yisrael says to recite it with the cantillation (tropp or the musical Torah notes). The source for the custom to read Parashat HaMan on Tuesday preceding Shabbat B’Shalach is Reb Menachem Mendel of Rimanov, one of the four primary disciples of the Noam Elimelech. During the 22 years that Rav Mendel was Rebbe in Riminov, not one family living in that town lacked parnassa. The Tur put it simply when he wrote (Orach Chaim 1): “It’s good to recite Parashat HaMan!”

Spiritual Lessons to Integrate from Parashat HaMan

Parashat HaMan ingrains within us the lesson that our sustenance is determined by Hashem alone. Whether gathering a lot or a little manna, everyone received exactly the same (Shemot 16:18). No matter how many hours of hard work we put in, we get the amount of money we are supposed to receive. At times it can be hard to believe that what we earn has nothing to do with our own efforts. Not 50%, not 5%, and not even .01%. 100% of our livelihood is from the help of Heaven. Therefore, we must believe that we won’t lack if we work less in order to learn more Torah and perform mitzvot. “In the days of Yiremeyahu, he rebuked them, [saying] “Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of Hashem?” (Yirmeyahu 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him” (Rashi, Shemot 16:32). We need lechem mishna (two breads) on Shabbat to remind us of the manna. On Shabbat, when we don’t work, the double bread reminds us that we can take off because Hashem provides.  

The manna furthermore teaches us, that food and money are necessary tools for serving Hashem, however, only to be used as needed. Hashem offered two solid meals a day, bread in the morning and meat in the evening. Extra snacks were not included (Shemot 16:12). This allotment was to help us stay in good physical condition for the sake of knowing Hashem (ibid.). Too much luxury only makes us forget G-d (Devarim 32:15).

Regarding the manna it states, “Let no one leave over [any] of it until morning.” This teaches us to abstain from trying to accumulate enough wealth for generations. When we trust that Hashem will take care of tomorrow, we can go easy on the saving plans. During the 40 years in the desert, no one had any money put away for a rainy day. In the wilderness, there wasn’t a crumb to be had at the end of the day. Nothing was saved away for the future. Many of us might recite Parashat HaMan with the intention of gathering wealth for the future, rather than concentrating on Hashem Who is providing our sustenance right now. Let’s not forget that the manna was a test of trust: how much bitachon the Israelites had in Hashem’s power to provide.  This is stated in the first verse of Parashat HaMan: “I am going to rain down for you bread from heavens, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching” (Shemot 16:4). Let us recite this section in the Torah while ingraining its eternal messages, by strengthening our trust in Hashem as our sole provider!

Download Parshat HaMan:

https://www.berotbatayin.org/wp-content/uploads/2020/02/Parashat-Haman.pdf