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Parshas Behar --------------------------------------------------------------------------------
Making
Your Children Happy
And if your brother shall become poor, and his
hands shall fail, you shall support him: though he be a stranger, or a sojourner;
that he may live with you.
(VAYIKRA 25:35)
During the Second World War,
there was a little girl in Jerusalem who was already two and a half years old
and still unable to walk. Her younger sister was showing signs of starting to
walk, while she herself made no progress whatsoever. The parents were very worried
and took her to the best doctors, but were unable to find a remedy. One doctor
was especially pessimistic and said, "When hair grows on the palm of my hand,
this little girl will walk." The great tzaddik, Rabbi Shlomo of Zehvil,
lived in Jerusalem at that time and the girl's mother decided to go to the rabbi
and implore him to pray for the child. As it was wartime, food was very scarce,
and everything was rationed. Since it was customary for one to bring a gift to
a chassidic rabbi when one came to see him, the mother did the same, despite her
dire situation. In the market she bought some lentils, flour, and dried fruit
and brought the food to the rabbi as a present. Then she begged him to bless her
daughter with a complete recovery. The rabbi heard her story and that she
was a descendant of the famous Rabbi of Brezhen. But his response was, "I
would like to help you, but there is nothing I can do." When the mother
heard this, she understood the severity of the situation, since even this great
tzaddik was unable to abolish the decree in heaven against her daughter. She began
to sob hysterically and did not stop imploring him to bless the child. "Yes,
you can help me," cried the mother. "A tzaddik's prayers are always
answered." The rabbi thought for a while and then he said to her,
"There is a known method of getting your prayers answered, and that is to
go to the Kosel for forty consecutive days." She answered, "Rebbe,
how can I, a young woman with many small children, go forty days to the Kosel?"
Her responsibilities to her family made it impossible for her to leave the house
every day. "But what can I do?" replied the rabbi. "Go
instead of me!" pleaded the mother. The rabbi thought for a minute
and said, "All right, I agree to go for you." With this he sent her
home with a blessing. When she came home she told her husband about her
visit to the rabbi. Exactly on the fortieth day, when the child was sitting on
a chair, and her younger sister was crawling near her on the floor, she suddenly
started walking normally, just like any other child. From that day on she progressed
like a normal child. She later grew up, got married, and had a large family.
(SHE'AL
AVICHA VEYAGEDCHA I, p. 289) The rabbi, despite his many responsibilities,
traveled to the Kosel forty consecutive days to make the sad heart of a stranger
happy. How much more so should we desire to make our own children happy and strive
to find the right ways to accomplish this.
"A poor man and an
afflicted man met."(1) In this verse, "A poor man" refers to someone
without any property, while "an afflicted man" here refers to someone
with moderate wealth.
The poor man said to the wealthy man, "Give me
a mitzvah" [meaning a donation, which is a mitzvah for the wealthy man].
He gave the poor man a donation. The above verse concludes, "G-d will enlighten
both of them." This means that both have gained. The poor man has gained
something earthly, and the rich man has gained entrance to the World to Come.
A wealthy man and a poor man met. The poor man said to the wealthy one,
"Give me a mitzvah." He did not give the poor man a donation. "G-d
creates everyone," which concludes the above verse, refers to the idea that
He who made a person rich can also make him poor, and vice versa. Not
only did the rich man not give a donation, he even made fun of the poor man saying,
"My poor friend, why don't you trouble yourself to work hard and earn a living?
See how fat you are in your thighs, your feet, and your neck. This is due to your
sitting around and not exerting yourself to earn a living." G-d says
to the rich man, "Not only did you fail to give of your own wealth, but also
on the part that I demand be given to the poor man, you have put an ayin hara
[evil eye]. Therefore in the end the following verse will come true for you, "He
will give birth to a son, and there is nothing in his hand."(2) This means
that the rich man's son will not have anything which the father had. "But
those riches perish by evil adventure."(3) This part of the verse teaches
us that the loss of wealth will be at a bad time. Therefore Moshe warns Israel
and says to them, "And if your brother shall become poor and his hand shall
fail, you shall support him."(4)
(YALKUT 665, par. "Vayechi")
Why is the wealthy man called "an afflicted man?" How can the
verse compare the benefit reaped by the two men, as it is written, "G-d will
enlighten both of them," when it seems clear that the wealthy man has profited
much more by gaining entrance to the World to Come? Why in the end of the second
story is the rich man punished by losing all his wealth? The poor man became rich
as a consequence of the wealthy man's refusal to help; how is it clear that he
deserved to receive this money? What does the wealthy man mean by saying that
the poor man is fat? What does G-d mean when he says that the wealthy man puts
an ayin hara on what the poor man was given? Why does the punishment of the rich
man include that his son will also lose his wealth? What do our Sages mean when
they say the wealth shall be lost at a bad time?
Everyone Gains From
a Mitzvah
The poor man has gained something earthly, and the rich man has
gained entrance to the World to Come.
Even when a person enjoys considerable
wealth, he is still called "an afflicted man." The reason for this is
that no matter how much wealth a person has, he is afflicted with a craving for
more. Our Sages say, "He who has one hundred, wants two hundred."(5)
Therefore, he is called "afflicted," since this describes his feelings.
He is disappointed with what he has and finds himself constantly dissatisfied.
How can the verse compare the benefit reaped by the two men, as it is written,
"G-d will enlighten both of them," when it seems clear that the wealthy
man has profited much more by gaining entrance to the World to Come? The poor
man gains more than it appears. Firstly, he gains the material things he so desperately
requires. When he has hunger pains or shivers with cold, satisfying these needs
is of the utmost importance to him. Secondly, the poor man enables the wealthy
one to gain entrance to the World to Come, and therefore he will receive a sizable
spiritual compensation. If he had not asked for a donation, the wealthy man would
not have had the opportunity to give one. Therefore, even though in human eyes
it seems that the wealthy man has performed a far greater mitzvah, the Torah teaches
us that those who cause the mitzvah are no less important.
The Punishment
for Stinginess
Not only did the rich man not give a donation, he even made
fun of the poor man, saying, "...See how fat you are in your thighs, your
feet, and your neck."
Why in the end of the second story is the rich
man punished by losing all his wealth? A person's wealth is only given to him
as a deposit entrusted to him by G-d. When he does with it as he is supposed to
do, the wealth remains his. Our Sages say, "The salt of money is to give
away part of it."(6) Just as meat spoils and is lost without some preservative
such as salt, so too a person's wealth departs if he does not give away part of
it to charity. By not using the preservative of money, tzedakah, the wealthy man
risks losing all his wealth. The poor man deserves to become rich simply
because the wealthy man refused to help him. We learned above that a poor man
is considered partially responsible for the rich man's actions because he came
and asked him for money. If we apply this principle to the case where the donation
is not given, then the poor man is in the same sense also responsible. Now he
is an indirect cause of the rich man's loss of wealth. Since he is culpable, he
is given the wealth as a test to see whether he can do any better. It is easy
to despise a wealthy man for not giving, but when a poor man is put in his place,
he will soon find that giving appropriate tzedakah is a great challenge. What
does the wealthy man mean by saying that the poor man is fat? Being fat is a physical
sign of satiety and abundance according to the Torah, "You have become fat
and have become thick. You have become covered with fat, and you have left G-d
who created you."(7) This verse is a reprimand to the Jewish people. Instead
of thanking G-d for the blessing of feeling satisfied and at ease, they leave
Him and disobey. In the above midrash the wealthy man is saying to the poor man,
"Although you have no money, at least you have the leisure which I lack.
You have found a certain tranquility, whereas since I must constantly exert myself
to become rich, I do not have that leisure." The drive for wealth can be
all consuming, so one must guard against being robbed of peace of mind as a result
of having too much money.
An "Evil Eye"
G-d says to
the rich man, "Not only did you fail to give of your own wealth, but also
on the part that I demand be given to the poor man, you have put an ayin hara."
...The rich man's son will not have anything which the father had.
...The
loss of wealth will be at a bad time.
What does G-d mean when he says that
the wealthy man is giving an ayin hara to the very little that the poor man was
given? Since the wealthy man does not receive satisfaction from his own wealth,
he denigrates whatever little the poor man has, wishing to drag him down. His
jealousy for the poor man's tranquility prevents him from giving with a warm heart.
When our Sages say that the rich man's wealth shall be lost at a bad time,
they mean that just as the wealthy man is ready to buy something he greatly desires
he will lose his wealth. This is a greater disappointment, since one sees his
dreams shattered at the very moment they are about to be realized. Poor timing
is part of the punishment. Not only will he suffer a depletion of wealth, but
he will also lose it at the time when he most craves it. Why does the punishment
of the wealthy man include his son losing his wealth? Wealth in people's eyes
is often equated with happiness. Part of the satisfaction of being rich is that
a person believes he has done everything possible to insure the happiness of his
children. Hence, one of the greatest disappointments a wealthy man can feel is
to be unable to help his children financially. This pains him even more than simply
becoming impoverished, and so this shows the severity of his punishment for not
giving.
Show That You Care About Your Children
Just as the wealthy
man wants his children to be happy, so does every parent. But how can we achieve
this goal?
When a child is given everything he desires and is allowed to
do whatever he wants, a parent might think that he is making his child happy.
But in reality such a spoiled child will grow into a self-centered adult who cannot
control himself. Only when parents create boundaries, which constructively restrain
their children, can they hope to find happiness. Insufficient care also
increases the difficulties a child will face in trying to find happiness. Such
a child will most likely also cause tremendous aggravation to his parents. Some
parents think that they can busy themselves with their work, a hobby, or even
learning Torah and thereby exempt themselves from caring for their children. This
is a grave mistake. A child is similar to a plant. Every plant needs attention:
water, sunlight, weeding etc. Without the proper care, the plant will wither.
The same is true for children. They need to feel that their parents care about
them and are concerned for their well being. If they feel that their parents are
too busy for them, even if objectively this is not true, then they will lack the
love and support they need to develop properly. As a consequence, they may wither
emotionally and spiritually.
Take Interest in Your Child's Interests
A
parent must take a constant interest in his child. How was his day at school?
How is he getting along with his friends? What does his teacher say about him?
The child needs to know that his parents care whether he succeeds or not. They
must show joy when there is success and disappointment and sympathy at a time
of failure.
When a child has the loving support of his parents, he will
develop the desire to succeed. When they are indifferent to him, he has no reason
to make an effort. While he may not yet comprehend that he can become happy by
pursuing his studies, he does feel it is important what his parents think of him.
As a result, it falls upon a child's parents to encourage him in this and other
areas which in the long term will provide a source of happiness. If they do not
guide him, he will assume that he can do whatever he wishes. This is a difficult
attitude to correct as an adult and creates many problems. Even teachers
will show more interest in your child when you keep in contact with them. If you
never bother to ask about your child, why should the teacher take special interest
in him? When you show that you care, the teacher instinctively cares more about
your child. Some parents do not even bother to come to PTA meetings. They
claim they are too busy. But nothing in the world is more important than the education
of your children, and this effort is unlikely to be successful unless you fully
participate.
No Teacher Can Replace a Parent
A teacher cannot take
the place of parents. Only parents can give their children the love and attention
they need to grow to be successful mature adults. It is a grave mistake to think
that sending a child to an excellent school takes away from the burden of being
a parent. Teachers do not hug their pupils or sit and chat with them for hours.
Their job is mainly to convey the information needed to be knowledgeable. They
also try to instill manners and other quality traits, but the main responsibility
of educating children belongs to parents.
When you attempt to transfer
the responsibility to your children's teachers, then you are simply denying the
truth and evading your own responsibility. Believing that teachers can take the
parents' place is like walking blindfolded. Both parent and teacher are bound
to stumble. Only through constant contact with the teachers can one expect his
children to grow and become truly educated.
Do Not Teach the Teacher
A
parent should always cooperate with the child's teacher. When the teacher suggests
that the child needs a tutor, then you must hire a tutor. When he says that you
must help him with his homework, then you should do just that.
It is very
dangerous to believe that you understand better than the teacher. The teacher
has been trained to understand your child's problems and has the correct approach
to the child's educational growth. Telling your child's teacher how to teach is
almost always a mistake. Be especially careful not to criticize the teacher
to your children. When you do this, you are destroying with your own hands all
of the teacher's influence. Praise the teachers in front of your children. Tell
your wife in front of the children how fortunate we are to have such wonderful
teachers. This will give your child the incentive necessary to learn from and
respect his teacher.
After the Teacher's Report
After conversing
with the teacher, tell your child what the teacher had to say. Do not repeat only
the criticism, but also the praise. In truth, the praise is more important than
the criticism, since it will encourage greater improvement.
When the teacher
does have criticism, be careful to preface this with praise. This will put your
child in a positive mood to listen and he will then be able to hear the criticism
as well. Be careful to show your child how much the teacher cares for him and
wants him to succeed. Doing this will help your child accept what the teacher
has to give him. Do not hide that you spoke with the teacher, since that
is extremely important for your child to hear. He needs to know that you made
the effort of finding out about his welfare. Give your child the important
incentive he needs by always showing that you care about his learning and his
yiras shamayim. Your child will respond positively and you will both benefit.
1. Mishlei 29:13
2. Koheles 5:13
3. Ibid.
4. Vayikra 25:35
5.
Shaarei Teshuvah II 27
6. Kesuvos 66b
7. Devarim 32:15
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Parshas
Bechukosay
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A
Child Gone Astray is a Terrible Curse
I also will do this to you; I will
even appoint over you terror, consumption, and fever, that shall consume the eyes
and cause sorrow of heart. And you shall sow your seed in vain, and your enemies
shall eat it.
(VAYIKRA 26:16)
Rabbi Elimelech was a great talmid chacham
who lived in a small town in Eastern Europe. His life was dedicated to learning
Torah, and he let nothing interfere with his learning. Despite his great diligence,
he lacked a source of income and was extremely poor. The time came for
his daughter to marry. His wife and relatives approached him and said, "It
is wonderful that you learn so much Torah, but it is your duty to marry off your
daughter. You must find some way to obtain the money for her to marry!" After
much persuasion, he finally agreed to travel to a wealthy relative and ask him
for financial help for his daughter. He ordered a wagon and packed his bags for
the long journey. When everything was ready, he said goodbye to his family and
kissed the mezuzah; yet he continued to linger there. Fifteen minutes went
by, and he was still standing by the mezuzah. His family and the wagon driver
watched him, unable to understand what he was doing. Finally, he went back into
the house, took off his coat, and sat down with his gemara, opening it to the
page he had been learning. His wife began to cry and said to him, "What
are you doing? How much time have I spent convincing you to go to your relative,
and now you kiss the mezuzah and return to your learning! What happened to you?"
"I will tell you what happened," answered Rabbi Elimelech. "The
gemara says, 'When you are about to travel, ask the advice of G-d and go.'(1)
So I kissed the mezuzah, which has G-d's name on it, and I asked G-d for His advice.
Then I suddenly thought, 'Here I am, about to travel to my relative, who
may help me or he may not. How can I close the gemara and stop learning for something
which is doubtful? But right here is my Father in Heaven, who will certainly help
me. All I have to do is ask Him.' "So I said to Him, 'G-d, You can
help me without my having to travel.' I received the answer, 'Go back to your
learning, and I will help you.'" After a short while the minister
of the town came to visit Rabbi Elimelech and said to him, "I have to make
a long journey. In my possession are very valuable boots and other valuable articles
that I received as an inheritance from my father. While I am away, I am afraid
that my house will be robbed, so I have put all my valuables inside these boots
and have brought them to you for safekeeping, since I know that you are completely
trustworthy. Not only that, but if, G-d forbid, something happens to me and I
do not return, I would like to give you all these articles as a gift, since I
have no children, and I do not want anyone else to have these things." The
minister went on his way, and on the road he was attacked by armed robbers and
killed. Thus all the valuables belonged to Rabbi Elimelech. He was now able to
marry off his daughter, without having to travel, and he was also able to help
many other poor families.
(SHE'AL AVICHA VEYAGEDCHA II, p. 297) G-d
helped Rabbi Elimelech in an extraordinary way so that he could help his child.
We must also pray that G-d will enable us to help our children in spiritual as
well as material ways.
"And you shall sow your seed in vain,
and your enemies shall eat it."(2) If you sow and nothing grows, what are
your enemies going to eat? The answer is that you will sow in the first year and
nothing will grow, but the next year your seeds will bear fruit, but the enemy
will come and eat what you have planted.
Another explanation of the verse,
"And you shall sow your seed in vain," is that it refers to one's sons
and daughters, who will be lost through sin. And this is what the verse says,
"Those I have cherished and nurtured, my enemy has consumed."(3)
"And I shall turn my face towards you."(4) Just as it is written concerning
the good blessings, "And I will turn unto you,"(5) so is it also written
about the curses, "And I shall turn my face towards you." To what is
this comparable? To a king who said to his servants, "I am going to stop
paying attention to all my activities, and I will put all my energy into doing
evil to you." "And you will be struck before your enemies."(6)
The meaning is that death shall kill you from within, and from without your enemies
shall surround you." "And your enemies shall rule over you."(7)
The verse means that G-d will appoint enemies over you, from among you and they
will come upon you. This implies that these enemies will not be gentiles but rather
Jews themselves. For when gentiles' rule over Israel they only request from us
our revealed treasures. But when Jews rule over us, they will search only for
our hidden treasures.
(YALKUT 673, par. "Uzeratem," "Veradu")
Why is it much worse when the enemy consumes our produce in a year of successful
harvest which comes after a year when the harvest has failed? What is meant by
saying your sons and daughters shall be lost through sin? Why does the king put
all his energy into doing evil to us? Why is death worse from within when our
enemies surround us? Why is it worse for wicked Jews to rule over us rather than
gentiles?
Failure Instead of Success
...You will sow in the
first year and nothing will grow, but the next year your seeds will bear fruit,
but the enemy will come and eat what you have planted.
It is much worse when
the enemy comes in a year of plentiful harvest, because the taste of success is
much sweeter when it comes after a failure. It is appreciated much more, since
the person who has experienced failure knows how sad it has been in the past and
now happiness fills his heart. That is how the Torah portrays the curses we shall
receive when we stray from the right path. We will forfeit the special happiness
of success which comes after failure. The loss of the harvest is nothing compared
to the loss of the happiness that comes with success after failure. This
is a lesson for us not to be disappointed when we fail at something. We must remember
that our eventual success will be even sweeter, since it comes after failure.
Children Led Astray
[This] refers to one's sons and daughters,
who will be lost through sin.
Why are we told that sons and daughters will
be lost through sin? One of the worst trials in life is for a person to see his
children stray from the right path and become absorbed in sin. This is a constant
source of pain and sadness instead of the pride we hoped to feel in our children.
This terrible anguish is included in the curses of the Torah delineated in this
parashah. Since our children's failure is forewarned here in the Torah,
it is obvious that it is caused by our own sins, and their failure is our punishment.
The Torah is telling us that their failure is avoidable. The first thing a person
must do to ensure his children's success in adhering to Jewish values is to pray
for them. The Torah is showing us how to ward off this terrible punishment by
asking G-d for mercy. In the very blessing we recite before learning Torah
every day we find that our children's success is mentioned. "And shall we,
and our children, all know His name." This is also mentioned in the prayers
towards the end of the morning service, in Uva Letzion, when we say: "Let
us not strive in vain, and let us not give birth to confusion." In
his sefer, the Ben Ish Chay related the story of a tzaddik who had died and came
in a dream to a friend of his. The friend saw that he was suffering and asked
him the reason for this. The tzaddik replied that he had once recited the words,
"Let us not strive in vain, and let us not give birth to confusion"
without the proper concentration, and therefore he was now being punished. This
teaches us what a great responsibility we have towards our children to pray constantly
that they will succeed in Torah and yiras shamayim.
Harsh Punishments
"I am going to stop paying attention to all my activities, and I will put
all my energy into doing evil to you."
...Death shall kill you from within,
and from without your enemies shall surround you.
...These enemies will not
be gentiles but rather Jews themselves.
The more energy a king uses to punish
his servants, the harsher the punishments will be. He will devise additional punishments
that he had not thought of before. That is the meaning of the midrash's parable,
"And I shall turn my face towards you."(8) G-d will place his focus
on punishing us and may appear to be terribly cruel when we deserve it. The
midrash explains the verse that "death shall kill you from within, while
from without your enemies shall surround you" to mean that a person naturally
runs away when disease is spreading and people are dying around him. He does not
wish to stay in a perilous situation, for he fears that the disease might kill
him just as it has killed so many others. Running away is his only chance to survive.
But when enemies surround his city and there is no escape, the chance of death
is much more certain. He feels like a cornered animal, since there is no way to
avoid the fate that has befallen so many others. It is much worse when
a wicked Jew rules over us than a gentile, because a Jew knows our hidden secrets
and we can keep nothing from him. He understands our mentality, and can anticipate
our actions and all our plans. Thus there is no escape from his iron hand. A gentile,
on the other hand, is a stranger and does not always understand everything about
the Jews. Once again we see that the more severe punishment is the one in which
we are trapped from within and from which there is no room for escape.
Pray
for Your Children
As we have discussed, there are ways we can prevent our children
from being lost through sin. The most important way is to pray constantly that
they will be successful in Torah. The Chayei Adam(9) writes, "It is correct
and fitting for every person to pray every day especially for his needs and his
sustenance, that the Torah shall not be removed from his children and his children's
children, and that all of his descendants shall be true servants of G-d, and no
one who has been disqualified (pasul) shall be among his descendants; and (he
should pray for) all that he knows in his heart that he needs." It is clear
from his words that our children should be our first priority when we pray.
But
prayer alone is not enough. We must give our children the support they need to
withstand the temptations that surround them. That support is given through love
and affection.
Give Your Children Unconditional Love
A noted educator,
Rabbi Yechiel Yaakovson, interviewed several boys who had strayed from the path
of Torah. They had left home and were no longer observant. The rabbi said to them,
"Please give me some advice. I do not want my children to give up their heritage
as you have. Tell me what I can do to avoid this?"
The reply was,
"Your children will never stray like we did. We have been in your home and
we have seen how much you love your children, and how much time you have for them.
Our parents do not love us and never had time for us, so we did whatever we wanted
and not what they wanted us to do." Obviously, the parents of these
boys must have loved them. But they did not have the time or the common sense
to demonstrate this to their sons. When a parent is constantly working or learning
and not devoting time to his children, he is jeopardizing their spiritual survival.
Children need to see clearly that their parents are interested in them and want
them to succeed. They must understand that they have their parents' unconditional
love. A hug and a kiss and words of approval are like bread and water to a child.
He cannot live a normal life and be healthy in mind and spirit without them.
Who
is the Thief?
A couple once came to me and told me that they were having a
serious problem with their ten-year-old son. They had discovered that he was a
thief.
When I asked them to elaborate, they related that their son had
gone with the family for a walk to the park, and said suddenly, "See what
I have found next to this tree. A hundred-dollar bill!" The child then gave
the money to his mother, and asked her to keep it for him until he decided what
to buy with it. The mother was unsuspecting, but not the father. When he
heard the story, he went to the drawer where he kept his money and discovered
that exactly one hundred dollars was missing. Now they knew for sure that their
son was a thief, and they desperately sought my advice. I told them that
their son was not such an experienced thief, otherwise he would not have revealed
at all to his parents that he knew about the money. Then I asked them to tell
me more about their daily schedule. They told me that the mother works in a bank
every day until three o'clock in the afternoon. When she comes home she is very
busy with this son and three younger children, as well as having to prepare food
and tidy up the house. I said to the mother, "I think that I have
found the real thief. It is not your son, but it is the time you are stealing
from him, and the love and attention that he so desperately needs from you, due
to your busy schedule. Since he does not find the warmth and love that he needs
at home, he is looking for something to fill his life, and that is why he wants
money to buy new and exciting toys. Give your son some individual attention every
day, and he will not need the money or the toys." It was obvious from the
mother's expression that she had discovered the solution to her problem.
Set
Aside Regular Times for Individual Attention Rabbi Yaakovson suggests that the
best times to show your love to your children are:
1) Before they go to
school, so they will have your loving support for the trials that await them in
the outside world. 2) When they come home from school 3) As they
are going to bed, so that they will fall asleep calm and relaxed. This
is a wonderful idea, since it spreads our love throughout the day. It is like
davening three times a day, to be sure that we do not forget our connection to
G-d. Here, too, we are reminding ourselves of our connection to our children.
These are times when our children need us the most. When the child is about
to leave the house, he has the whole world to confront, which is frightening for
a child. By being at his side at this crucial moment, we are giving him the encouragement
he needs to be confident and successful. When he comes home, he wants to
tell us what has happened during the day. It is therefore extremely important
for us to be there for him and to greet him and be ready to listen. Listening
to him at these moments demonstrates that we care about his success and are interested
in everything that goes on in his life. And finally, tucking him into bed
is the crucial moment before he falls asleep in the darkness of the night. This
can be a frightening time for a child, and when he has the warmth and reassurance
of his parents, he can fall asleep much more easily. He has a better chance of
having sweet dreams if he gets a goodnight kiss from a loving parent. Constantly
pray for your children's success and give them all the support they need. The
results will bear fruit and bring happiness to both parent and child. 1.
Berachos 29a
2. Vayikra 26:16
3. Eichah 2:22
4. Vayikra 26:17
5. Ibid.,
26:9
6. Ibid., 26:17
7. Ibid.
8. Ibid.
9. ch. 24, par. 19 --
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