Hebrew parsha of Shemini - English stories of Chofetz Chaim

ויהי ביום השמיני

דוד אליהו אידנסון

פרשה זו ויהי ביום השמיני כולל כמה ענינים שקשה מאוד לעמוד עליהם. וע' בכלי יקר על התורה שם בסוף שמיני שמאריך בזה ואומר שהעולם הזה יש בו ז' ימים והם נגמרים עם שבת יום הז'. וכל זה המספר של ז' הוא של העולם הזה. שמיני הוא בחינה למעלה מן העולם הזה. והוא הבחינה שמוסיפים על הז' ימים אחד לעשותו ח' דהיינו שמיני. ובזה מתקדש היום יותר מן הבחינה של ז' של העולם הזה וכבר נכנס קצת למעלה לקבל אור גדול שהוא שופע להראויים אליו בבחינת יום השמיני. וכן הברית מילה שהוא ביום השמיני להלידה של הילד הוא מתקדש יותר מן היום הז' לבד. ודוחה את השבת.

עוד מוסיף הכלי יקר שיש עוד בחינה למעלה מן הח' והוא כאשר עולים עוד יותר להוסיף עד י' שהוא האות היותר קודש כבר נכנסים לרשות של מעלה ממש יותר מח' ע"ש באריכות.

והנה בפרשה  סוף פרק ט' וז"ל ויבא משה ואהרן אל אהל מועד ויצאו ויברכו את העם וירא כבוד השם אל כל העם. ותצא אש מלפני השם ותאכל על המזבח את העולה ואת השלמים. וירא כל העם וירנו ויפלו על פניהם עכ"ל

פרק י' וז"ל ויקחו בני אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטרת ויקריבו לפני השם אש זרה אשר לא צוה אותם. ותצא אש מלפני השם ותאכל אותם וימתו לפני השם עכ"ל ע' בכלי יקר על זה אריכות גדול ואומר שיש סוברים שהיו חוטאים נדב יאביהו שהיו הולכים אחרי משה ואהרן ואומרים זה לזה מתי ימותו זקנים הללו ונעשה אנו המנהיגים ע"ש שדוחה כל הפירושים הללו שמוכח שלא חטאו נדב ואביהוא אלא במה שמפורש בתורה שהביאו מה שלא צוה אותם השם. ובאמת מה שדחה הכלי יקר כמה פירושים גדולים ונוראים על ידי הדיוק שלו צ"ע שהלא מצאנו בתורה ובנביאים והכתובים כמה קושיות על תיבות או לשונות, ולא מצאנו עליהם ביאור מספיק.  ועל זה אמר הגר"א שכן הוא דרך התורה להניח קושיא גדולה באמצע הפסוקים של התורה או הגמרא, ומי שמצער עצמו לעסוק בהם להבינם זוכה לסודות התורה גדולים. וידוע שהגר"א היה ראשון ביחד עם השאגת אריה, שהשאגת אריה הוא שנתן להגר"א התואר "גאון" שנשאר עליו יותר משאר הגאונים. והגאון אמר על השאגת אריה "אני והוא בקבלה הוא ואני בנגלה." אבל סתם שיש קושיא מן הפסוקים כן הוא בכל התורה. והעיקר לעסוק להבינם והקב"ה מאיר בהעוסק באמונה שיזכה סודות התורה או אפילו ענינים גשמיים שהוא צריך אליו, כגון שצריך לעשות עסק גשמי או שידוך, אם עוסק בכל כוחו להבין המצב שלו יזכה מן השמים להבינו. וכן רבי אהרן קטלר זצ"ל שהיה מסופק אם ללכת לארץ ישראל או לארצות הברית ועשה גורל הגר"א והיה התירוץ שילך למשה שהוא הבין הכונה רבי משה פיינשטיין זצ"ל בארצות הברית וכן עשה, ושם קבע ישיבת לייבוואד כמה כוללים וגם פשט את ידיו גם בארץ ישראל לעשות כמה כסף לצרכי היהודים בארץ ישראל שהעניות גבר מהם בהם. וכמה יהודים וילדיהם נשארו בני תורה ולולא זה היו הילדים נאבדים מן התורה כמו בילדי טעראן ר"ל שהציונים  השמידו אותם.

ואביא על זה ביאור על הפסוק הראשון שבתורה בראשית ברא אלקים. ופרש"י שבראשית תמיד צריך לתיבה אחרת עמו כגון בראשית ממלכת פלוני אבל לומר סתם בראשית אינו מספיק. והוא קושיא גדולה על הפסוק והתיבה הראשונה שבתורה. אבל להגר"א יש לישב זה שמי שעוסק באיזה ענין להבינו משמע אפילו ענין גשמי יזכה לאור של מעלה ויבין הענין. ובזה י"ל הכונה בראשית שבאמת בדיוק נשאר ריקם בלי שום תיבה אחריו לגלות מהו הבראשית מה. והכונה שמי שעוסק להבינו אפילו אם הוא ענין גשמי כגון להשיג סברא בעסק גשמי או שידוך  מגלים למי שעוסק להבינו ויודע מה לעשות. וכן פה בראשית אין לו סיום והאדם חושב עליו ומתפלל להשם לגלות דעתו ולבסוף יצליח אם מכוין לשם שמים. ובראשית הוא תחלת התורה והוא שורש לכל התורה שמלא קושיות כאלה מהו הכונה ומה חסר פה ושם. ומי שעוסק להבין לשם שמים לבסוף יזכה להבין גשמיות או רוחניות בס"ד.

והנה מצאנו קושיא גדולה בתחלת התורה. בתחלה אומר בראשית ברא אלקים את השמים והארץ. ולבסוף איזה  פסוקים מתחיל בדרך אחרת לגמרי ביום עשות השם אלקים ארץ ושמים. והוא מן ההיפוך אל ההיפוך. בתחלה אומר בראשית ברא אלקים שהוא מדת הדין הקשה. את השמים תחלה ואח"כ הארץ. ולבסוף איזה פסוקים לבד משנה כל הדרך ואומר ביום עשות השם אלקים ארץ ושמים. לא ברא אלקים שהוא מדן הדין אלא עשות השם שהוא מדת הרחמים. השם אלקים הוא רחמים בעיקר ואלקים דין בטפל. שלולא השינוי היו צריכים להחריב כל העולם שהוא מלא חוטאים כדאיתא בחומש ובכל הספרים. שלכן קבע התורה הב' דרכים, הראשון מה שיש לעשות לכתחלה, שאם יתקיימו הרשעים בעולם אחרי שחוטאים יהיה חילול השם שהוא היפוך התורה. שלכן שינה הקב"ה לגלות שהעיקר שלא להחריב העולם שרק באצל נח מצאנו שהחריב הקב"ה העולם ושוב הבטיח שלא לעשות כן עוד הפעם. והבטחה זו הוא תלוי שלא להחריב העולם עוד הפעם אלא להניח הרשעים כמו שהם בעיקר ולמעט בדין.

ובזה אתי שפיר שהקב"ה לחם עם הלבנה שהיא מלאך שהבינה הפסוק הראשון שצריכים דינים קשים למעט חילול השם. והקב"ה הבטיח לנח שלא להוסיף על החרבן של נח עוד. א"כ בהכרח שצריך שלא להחריב העולם דלא כהלבנה. עד שהקב"ה ראש שאי אפשר לפייס הלבנה שהיא תובעת ותובעה שלא יהיה חילול השם של הרשעים בעולם עד שהקב"ה אמר על עצמו, הביאה עלי כפרה שמעטתי את הירח והוא תמוה ביותר ממש. הקב"ה בעצמו צריך לעשות תשובה ר"ל? אוי לאזנים שכן שומעות! אלא הגמרא אומר בע"ז דף ד' שהקב"ה הבין באחרת מן הלבנה, בזה, שהאעיקר לא שיהיו כולם צדיקים אלא שיש הרבה חוטאים ורשעים בעולם, אבל כל מי שיעשה תשובה כראוי יתקבל. והקב"ה גילה הכח הגדול של תשובה במה שהוא עצמו קיבל על עצמו לעשות תשובה בכדי לפייס הלבנה. אבל בעיקר לא חזר הקב"ה אלא לגלות שהעיקר בעולם לא להמית הבריות שחוטאים שכמעט כולם חוטאים. אלא שמי שיחטא יעשה תשובה ויתקבל.

וכן מצאנו שקין הרג אחיו הבל. ופעם פגע אדם בקין שהיה הולך ככה כאילו לא פוחד מאחד. ושאלו אדם והלא הרגת את אחיך ואתה הולך ככה בלי שום דאגה? אמר לו קין דיברתי עם הקב"ה והוא שאל אותי היתכן שהרגת את אחיך, והקב"ה אמר לו הלא דמי אחיך צועקים אלי מן האדמה. ואמר קין להקב"ה שרוצה לעשות תשובה.  וקיבלו הקב"ה והבטיח לו שיחיה הרבה שנים בלי שיזיקנו אנוש וכן היה . ומיד הבין אדם הראשון הכח של תשובה ורץ לאשתו לפייסה לעשות שלום ביניהם ואמר לה שהיא אם כל חי. ובכל זאת אנו אומרים בתפלות בזמן קידוש הלבנה שנזכה שהלבנה תחזור להגדולה שהיא רוצה. שהעיקר אצלנו הוא השלימות שיהיה העולם בלי חוטאים, והגם שהבטיח הקב"ה לנח שלא להחריב עוד את העולם, עדיין מתפללים להחזיר העולם להשלימות שרצתה הלבנה, למעט חילול השם. וזה יהיה לעתיד לבא. וכן הרמב"ם אומר בסוף מלכים שלעתיד יהיה מצב שהגוים עצמם יתפללו להשם.

And now we will begin the English section of our material, which is simply about stories of the Chofets Chaim. But these stories are very important, and reflect on the entire system of living in a world filled with evil and how to deal with it.

First story: A close relative of the Chofetz Chaim knew that he was accustomed to go when nobody was around to a certain shull, and to pray strongly to HaShem about something. He was determined to find out what this was about. He came and stood behind the Chofetz Chaim, who was crying out to HaShem, “Master of the Universe! I am a Cohen. And a Cohen has a tendency to anger. Please, spare me from anger?”

Second story: The Chofetz Chaim was accustomed to go upstairs in his attic and cry for long times to HaShem. The Mashgiach of Mirrer Yeshiva, Rav Yeruchom Levovitz, heard about this, and decided to listen in. He climbed up a few steps and heard some of the Chofetz Chaim’s crying to HaShem for his sins, and Rav Yeruchom fainted and fell down the steps.

Third Story: the Chofetz Chaim once announced that in the middle of the night in Radin, he would reveal a secret of the Torah. The entire community came to hear it. He said, “Elokei neshomo shnosato bee tehovra he……..etc.” He concluded with “And in the future You will remove it from me and restore it to me in the Future World.” The Chofetz Chaim noted that “restore it to me” is with a mapik hay and he asked why. He replied, “When HaShem will restore our souls to us in the future world, he will restore our souls exactly as they were in this world, with all of the sins.” That was the secret.

To conclude our English situation with a happier note, our above remark about Rav Yeruchom Levovitz the Mashgiach of Mirrer Yeshiva, can continue with when he passed away around the same time as the Chofetz Chaim, in the thirties. At about the same time that he and the Chofetz Chaim passed on, Hitler yemach shemo began slaughtering six million Jews. Suddenly, a very senior rabbis, also, close to his death bed, issued a ruling. The Yeshiva world should gather in Vilna. Reb Aharon Kotler obeyed, and one way or the other, thousands of Torah Jews assembled in Vilna. But what to do next? Shortly, either Hitler or Stalin would be in Vilna. A miracle  happened. Although Japan was then at war with America because it bombed Pearl Harbor, and America was bombing Japan, the Russians allowed a train to drive from Vilna to Japan. The one who took responsibility was a Japanese in charge of giving people permission to come to Japan. When his superiors discovered that he was giving out permission to all of the Jews assembled in  Vilna, they rebuked him. He took his book of passes and flew it out the window where hundreds of people took their sheets and were saved when they reached Japan. He lived until after the war and for a long time Jews praised him to the sky. And other Japanese were also friendly with Jews.

Let  us return now to our comments about Reb Yerucham Levovitz, who at this time had died. Now the leader of the trainload of Jews was Rabbi Yechezkel Levenstein the Mashgiach of Mirrer Yeshiva. The Jews landed in Japan which was being bombed by the Americans for their attack on Pearl Harbor. No Jews were bombed. Each night Rabbi Yeruchom Levovitz came to Reb Yechezkel Levenstein and told him where the bombs would fall the next day. The Jews were not bombed. Eventually Reb Aharon Kotler left Japan and came to America and the other Jews decided to leave all at once or none at all, and they eventually all left. Reb Yechezkel then taught in several places and finally in Israel.

The Contrast between Purim and Chanukah

Dovid Eidensohn

At first glance, Purim and Chanukah are very similar holidays. Both are rabbinical holidays. The heroes of both periods put their stamp on Jewish life for generations. A close study of the two holidays, however, and the inside stories of the heroes involved, paints a different picture. Both periods had their terror and their triumph. Both periods had their heroes and their villains. But the actual outcome for the heroes of the two holidays was much different.

Let us begin with Purim. The Purim story is about the Persian King Achashverush, a man of enormous wealth, who, originally, as taught by a commentator there, hated Jews more than Haman! He was changed when Mordechai, who knew the Seventy Languages, overheard officers of the king plotting to murder him. The king investigated and killed them. He wrote down that Mordechai the Jew saved him, but did nothing to honor him. And so it was for a long time. Then Mordechai had a falling out with Haman, who decided to kill him. It seems that at one time Mordechai was traveling somewhere with Haman when Haman ran out of money. He asked Mordechai for money and Mordechai replied that only if he would become Mordechai’s slave would he give him the money. Haman having no choice, agreed. Now Mordechai noticed that Haman walked around with royal clothes bedecked with pagan images. Mordechai refused to rise for Haman and his pagan images and when Haman objected, Mordechai showed Haman the paper signed by Haman that Haman was the slave of Mordechai. The Jews were terrified at the act of Mordechai to torment such a powerful person as Haman, and they protested to Mordechai, but he was obstinate.

Ultimately, we know what happened, that Queen Esther came to the king uninvited in his special palace, an act which could result in her being killed by the king, but he accepted her and proffered to her his royal specter, a sign of respect. She told him she came to him to invite him to a banquet to honor her, the king and Haman. The king accepted and ordered Haman to come. The king asked her during the banquet why she had invited him and she said she would tell him tomorrow at the next banquet. He agreed and they parted and came together the next day.

Until now Esther told the king nothing about her background. He only knew that she was a great beauty, which sufficed for him. He also suspected that her refusal to divulge her past was negative, probably indicating a lower level of birth, which would make it impossible to have a child from her, unless she was from royal blood. Thus, although they were married, the king limited himself to making sure he would have no children from her.

Now, at the second banquet, the king again asked Esther what her request from him was. She replied that she was requesting that the plan of Haman to wipe out the Jews would be reversed. The king was startled and went outside of the royal room to the place where his beautiful trees were planted. He noticed, in great dismay, that people were chopping down these trees. He asked why this was being done, and they, who were actually heavenly angels, sent to implicate Haman, told the king that Haman had instructed them to chop down the trees. Now the king was doubly furious. First of all because Haman wanted to kill his wife the queen, and secondly because Haman had told people to chop down the royal trees. He came back to where Haman and Esther were and noticed that Haman was actually on the royal recliner where the queen was sitting. The king exploded and roared at Haman, “Do you force yourself on the queen in my castle?”

Somebody told the king that Haman had constructed a huge tree to hang Mordechai on it. The king ordered, “Hang him on it.”

Haman was immediately draped so he could not talk or object to anything and was prepared for his death. The king then turned to Esther who, for the first time, told the king about her royal birth, as a descendent of the Jewish king Saul. Now the king, for the first time, spoke to her as a royal person to a royal person and treated her with great honor. For Esther, this was a great tragedy. For when she discussed with Mordechai about her attempt to reach the king she added, “And if I will be destroyed, I will be destroyed.” This could have meant that the king might be upset by her visit to him and kill her. But it could also mean that until now when the king forced himself upon her, she was not a sinner, and could continue relations with her husband Mordechai. But now that she had come to the king on her own, and he for the first time wanted to have a child from her, she could no longer relate to Mordechai. One reason was that if the baby emerged with the appearance of Mordechai the king could not use him as the next king. Also, Esther feared that her willingly going to the king without being forced would itself make her forbidden to ever be with Mordechai. Thus, Purim was a tragedy for both Esther and Mordechai, who deeply loved each other, and now were permanently separated.

 All of this is in contrast to the Chanukah story. There the group of Cohanim priests who fought successfully to drive the Greeks from Israel did not suffer in any way like this. True, some of them died in the battles, but they died as heroes in war, without the pain and the shame of being forbidden to their dear husband and wife. Furthermore, in the Chanukah story, the most prominent person was not a man at all, but a woman. She was a great beauty, the daughter of the High Priest, who was selected by a Greek as was their style, to be with him against her will. She came, and agreed to his wishes, but suggested that they begin with some delicious food she had prepared. He ate some, and drank some, and eventually, simply fell down unconscious. She then killed him, and took his head to the Greek general. When he saw the decapitated head, he became terrorized, and he and the entire Greek army fled Israel.

Thus, the heroine of the Chanukah story was a woman, who completely retained her honor. But the heroine of the Purim story lived the rest of her life in great shame and pain, although she gave birth to children of Achashverush who became beneficiaries of the Jewish people. And Mordechai, who lived without our knowing any more children from him, achieved great honor from the king, the Jews and Persians, but the pain of the loss of his beloved wife remained.

So, until we know the entire story, we are missing important details, which to us may not seem crucial, but for Mordechai and Esther they were crucial. May their memory be honored for all time, in this world and the next.

Yes, the Jews never had such easy lives. But there are various times and various problems. Purim and Chanukah are, in this sense, instructive. Whatever the Jews suffer from, their pain lasts in this world, and the hope is that that when they go to a higher world, they find the full glory they truly deserve.

Learning Torah and earning money. How much of each?

How much learning? How much earning?

Dovid Eidensohn

See Berochose 35b an argument between Rabbi Yishmael and Rabbi Shimon bar Yochoi. Rabbi Yishmael maintains that a Jew must work a full day to sustain a livelihood. Rabbi Shimon bar Yochoi disagrees, because if so, nobody will master the Torah. Rabbi Shimon bar Yochoi counters that a Jew should study Torah essentially and not work, but that others will work for him. The problem with this is that Rabbi Shimon bar Yochoi was running away from the Romans who wanted to kill him, and the Romans would surely not feed him. So it makes sense to accept the gemora there that “many did as Rabbi Yishmael and succeeded” meaning that others did not succeed. Okay, we seem to be getting somewhere. But wait. There are two gemoras that blow everything to pieces.

Sota 44A says that Derech Erets teaches us that a man should build his house, plant a vineyard, and only then marry. In other words, he should not marry until he is wealthy and has enough money to be comfortable and supply the needs of his wife and children. The Zohar adds that one who marries without a house and vineyard is a Tipashe, a fool. Also, the gemora in Hurius 10b says that Rabbi Yochanan decreed that Torah scholars need the money to be comfortable or some wealth.

This brings us to a terrible question. If a person has to spend most of his life learning Torah and only a small portion to earn a living, when does he become wealthy? Indeed, the gemora Berochose 35b rules that people do have to work hard during the day, meaning, not so much learning. This contradicts the Shulchan Aruch Orach Chaim 156.1 that every Jew must learn most of the day and only a small part of the time for his earnings. This is not the opinion of Rabbi Yishmael, the dominant opinion and is not the opinion of Rabbi Shimon bar Yochoi, who says that strangers will support the learners, at a time when the Romans were searching for Rabbi Shimon to kill him. Surely they did not support him. Indeed, Rabbi Yochanan says in gemora Shabbos 11a that the law is not like Rabbi Shimon bar Yochoi but like Rabbi Yishmael. If so, how can we manage enough money to marry? Something has to give? Either Rabbi Yishmael is wrong, or Rabbi Shomon bar Yochoi is wrong, or no Jew gets married other than a few rich ones. This is surely wrong. This bothered me for a long time, especially as I didn’t find anyone else who asked these questions.

But the rule is, that when somebody gets stuck when he studies Torah, and he gives all he could to understand, HaShem helps him. The Vilna Gaon even suggests that there are questions on the Torah that seem to block all logic. But within these questions are the secrets of the Torah. I believe that this idea is the first word in the Torah, Beraishis, which, as Rashi says there, is a word missing a key word. In the beginning of what did HaShem create the heaven and the earth? Whatever we do, that word is missing. I believe the missing word is that there are things about heaven and earth that are beyond human understanding, but can only be revealed by HaShem to those who study Torah. And that is the key to all of the Torah and all of the gemoras. They are all riddled with questions. But if we struggle and ask HaShem’s help, we will find answers.

My answer is that children must be trained by the father to learn Torah most of the day but to also spend some time of the day to earn money. I actually wrote a treatise about a fictional boy, Shimi, who, at the age of five, was approached by his father. “Shimi,” he said, “you are a smart little boy, and you are learning nicely in Hebrew school. Yes, it is crucial for a Jew to study Torah. But we need money also. Yes, most of the day you will study Torah, and yet, a Jew needs money also. Would you like to earn some money even now?” Shimi was very interested in what his father was saying, and earning money, why not, sure!

Shimi’s father said, “Next time you go to Hebrew school, bring along some nice fruit from our farm, and trade it with your friends, who surely bring their own fruit to school.” Shimi did it, and he returned with some of his friends’ fruit. “Fine” said his father. “Let’s keep this up for a while, okay? You’re doing so well, that I think  you are a real business person!” Shimi puffed up his small cheek, and just swallowed in the compliments. The main thing, however, was the hope that more was to come. His father had talked about him earning money. Now, that was something special.

The time came when Shimi’s father told him, “Come with me.” They went a few blocks, and Shimi knew exactly where they were. This was the home of Shimi’s father’s best friend. “Here,” said his father. “Take these nice fruits, rap on the door, and sell them to my friend.” Shimi was a little nervous. But he did what he was told. He rapped on the door. The man of the house answered, and saw a tiny five year old child rapping on his door. What was this about? Then, he looked up, and saw his friend, Shimi’s father, watching the door. Aha. So that was the game. “Yes, my dear friend, and what can I do for you today?” asked the father’s friend of Shimi. Shimi replied, “Would you like to buy any of these delicious fruits?” Well, thought the father. I have a choice in the matter? My best friend won’t talk to me if I refuse. He reached in his pocket, and pulled out some nice change. Shimi was ecstatic. He, a five year old child, had a nice chunk of change!

The father was careful to go steadily up the ladder. Now he took Shimi to strangers. But the child was catching on. The coins were rattling in his pocket, and he was thrilled. What does a child with money want? He wants more money, a lot of it. And the father played this to the hilt. Next came a new level of training, and it would hurt. “Shimi, I know you have been selling various nice fruits and food, and you have made some nice change. Now, I want to graduate you to more expensive items. Are you ready to proceed?” Shimi responded, “If you want me to do something, I am ready to try it.” Well, said his father, this is an expensive leather piece from the farm. Find somebody, on your own, to sell it to, and tell me what they pay you for it.”

Shimi was paid, which was for him, an enormous amount of money. Much more than he got for selling an apple. Now he was given good money, not nickels and dimes, but solid dollars. With great pride, he showed his money to his father. His father was disappointed. “Shimi, you took twenty dollars for that leather piece, but it was worth fifty dollars.” Shimi was crushed, and he started to cry. His father was ready for this. He sat Shimi down and explained to him the entire situation and why Shimi should greatly rejoice in the very mistake his father knew he would make.

“Shimi, I have a dear friend, who married a rich girl. His father-in-law gave him a fortune as a nedan, a gift to the husband from the wife’s family, to encourage him to enter business and make a lot of money. Alas, my friend never lost a penny in his life, and had no idea how to proceed. He lost everything, and the money was so much, he could never pay it back. So I took you, a five year old boy, who sold an expensive piece of leather for less than its value. You lost about thirty dollars, and you know what, it is the smartest thing you ever did. Because I am training you to be a businessman, somebody who will one day not do what my friend did when he lost a fortune and could never recoup it. You will recoup the thirty dollars you lost a thousand times. You will have farms, fields, houses, and your wife and children will never have to worry about money. Now, wipe your tears, smile, and get ready for stage two. Now we are going to train you to buy property. Remember the mistake you made today. And be sure that you never make a mistake like that again.” Shimi resolved that he would be very careful next time he sold or bought anything.

“Tomorrow,” said Shimi’s father, “we are going to look at a property I am interested in. Pay close attention how I deal with the owner. Are  you ready?” Shimi was ready. The day came when Shimi followed his father to see him purchase a field from this person. They began to haggle about the price. Finally, the seller said, “I won’t sell for less than such and such.” Shimi’s father said, “Okay, let me think about it,” and left.

Shimi felt very bad for his father. He thought his father had lost out on the property. But his father was doing exactly what he wanted Shimi to see. Never buy property unless  you get a real good deal. If it is worth ten thousand dollars, make sure you don’t pay ten thousand dollars.

My original story of Shimi went on much longer, but suffice here to sum up that Shimi began buying property at economical rates. People realized that he was rich and they rushed to buy his properties and have their children begin Hebrew school on his terms. He insisted that the new people raise their children as his father had raised him, to begin earning money at a tender age. By the time he came of marital age, his parents found for him exactly what they wanted, and here was one growing and happy family.

What a happy world it would be if all children were raised to be happy and wealthy!