The Mei Hashiloach begins to talk about something very very deep. There are two things going on with us human beings. There are certain mistakes which I make, we are talking about chas veshalom doing aveiras, that’s one thing. But then there is something much deeper. Every person has something wrong with them inside. This is why we are here in this world, because if I would be complete than I wouldn’t have to be in this world. So basically, this world is a hospital, this world is where I fix myself. The truth is that even after I fixed every aveira I did since I was born, I am still not fixed, because there is something deep deep inside of me which needs fixing.

I want you to open your hearts like mad. It says ‘Vayelech Moshe’, And Moshe went. And the Zohar Hakadosh says  ‘Kegufa Belo Yada’, like a body without hands. I’ll give it you a nutshell, maybe not a hundred percent but approximately it’s what it is. The Holy Ishbitzer asks what does it mean? The Holy Ishbitzer says like this. Right after it says Vayelech Moshe, it says that Moshe Rabbeinu told the yidden that every eighth year all the yidden should get together in Yerushalayim and mamesh learn Torah, this is called ‘Mitzvas Hak’hel’. All the yidden mamesh got together on the eighth year. When it comes to Mitzvas Hakhel it says ‘bring your children.’ The Gemara asks why do you have to bring children, they don’t understand what will be spoken there. But the Gemara says ‘Liten Sachar Lemivieihen’, a person was to bring their children in order so that the children would cause their parents to receive a reward for bringing them.

Now open your hearts.

There is a Torah which I understand with my head, when something makes sense to me. Then there is a Torah that has to do with my hands, I do this and I do that. But my hands have two functions, my hands down below represent what I’m doing. But imagine if I am holding up my hands, what am I doing? When I hold up my hands, I am reaching for something which I don’t have yet, I am longing for something which I don’t even know how to get. So the Ishbitzer says like this. Can you imagine what Moshe Rabbeinu was longing for with his hands? You know what happened, on that day he mamesh reached that point of getting to where he always longed to get to. Wherever he was holding up his hands, that’s where he reached.

There is a level which I did wrong, I did an aveira, and I can fix it by doing tshuvah. What about that part of me that needs fixing which is so deep, that which is beyond me? Dovid Hamalech says ‘Becheit Yechematna Imi’.We are talking about a part of me that was created like this, the way I was born, there is something inside which needs completion. Where do I reach that? I only reach that when I hold up my hands. That’s a different Torah. So I want you to know the deepest depths. When was Moshe Rabbeinu given the Torah of the hands? Throughout his life, Moshe Rabbeinu taught the yidden how to fix everything they did wrong, but how about the things they didn’t do anything wrong on a practical level? We were born this way, you gotta fix it.

Now listen to this unbelievable thing. When we take out the Torah and we put it on the table, we don’t say ‘Vezos HaTorah Asher Sam Moshe’. Do you know when we start yelling ‘Vezos HaTorah Asher Sam Moshe’? This is the Torah which G-d gave us? When we are holding up the Torah with our hands. Only when we lift our hands up do we say ‘This is the Torah which Moshe brought down from heaven’. The Torah which Moshe Rabbeinu brought down from heaven is that you can even fix that thing which is embodied in you. The holiness of the Torah is that you can fix that.

Now listen, just open your hearts. The Ishbitser says a mind-blowing Torah…mamesh a rebbeshe Torah. He says what do parents worry most about their children? Not so much about the mistakes they will make, because I know they will make mistakes and they will fix it. But I’m worried most about this one little thing which is wrong with them. How would I fix that, how will I fix that? So he says a gevalt Torah. On the eighth year, when everybody carried their children in their hands, what level of hands were they holding them? Are the hands on the level of doing something or are the hands on the level of mamesh reaching to the highest depth? When I am carrying my children to Hak’hel this is the Torah of holding up my hands to heaven. So he says ‘Liten Schar Lemiviehen’, what kind of a reward? I was given the reward that I can fix my children and I can fix myself. So how do I fix myself? When I carry my children. Unbelievable Torah, mamesh a Torah from heaven. So he says that on the eigth year, when yidden would carry their children up to Yerushalayim, the Torah of Hak’hel is not the Torah of what you did wrong. The Torah of Hak’hel is getting all the yidden together, and this is the Torah which Moshe Rabbeinu left us before he left this world, the Torah of how to fix that which can’t be fixed. It’s unbelievable.

This is what was given to us in Vayelech.

Okay, now I thought of something very deep.

Now listen to this sweetest friends. On Yom Kippur I am doing tshuva. I want you to know something very deep. I can tell one of my friends what I did wrong, and they will help me fix it. i can go to a rebbe and tell him I did this wrong, I want to do tshuva. The question is, whom can I tell that one thing which is wrong with me? I want you to know the deepest depths. I can’t even tell G-d unless I lock the door and I want to be alone with G-d. I am afraid to even tell G-d. So you know what the last prayer of Neila is? Neila is when I lock the door and I am pouring out my heart and I am telling G-d ‘you know something, this is all nothing. Yom Kippur is beautiful and cute, but I want you to fix that one thing which is so deep that only you can fix it.’

Now listen to the deepest depths, again you have to open your hearts very wide. There are two kinds of prayers. There is a prayer I am praying for sometimes, and then there is a prayer which I am praying for all the time, mamesh all the time. Obviously this prayer which I pray to G-d to fix the mistakes I made I am not praying all the time. Sometimes I make mistakes, sometimes I fix them. What am I praying for constantly? That one thing which needs fixing inside, it’s beyond me, I don’t know what to do with it, it’s beyond me.

This is Achas Sha’alti Me’eis Hashem… that one thing which I constantly pray for.

What’s a house? In Ishbits it’s very strong. Ki Beisi Beis Tefila. That prayer which I constantly pray for is called a house, a house is constant. Friends, let me ask you, do you know what it means that the Holy Temple is destroyed? We still pray, but we don’t pray anymore to fix the deepest depths. We only pray for the little outside things. The Beis Hamikdash is a place where you fix this deepest depths there is. I want you to know that Moshe Rabbeinu basically is the Master of the Torah what to do. Ahron Hakohen… how come Ahron Hakohen is blessing with his hands, what’s so special about his hands? Ahron is the Master of the hands. Ahron Hakohen, his thing is how to teach yidden how to hold up their hands. So therefor he has the holiness of how to bless in his hands. Everybody knows that the Beis Hamikdash is the house of Ahron Hakohen.

Now listen to this deepest depths. Everybody knows that the Succa is Ahron Hakohen’s house, annanei hakavod, the clouds of glory. Without even getting involved in the deepest depths.  The Succa is Ahron Hakohen’s house. You know what we do? The Ishbitser says, the only one who is mamesh praying like mad that I should fix that which is so deep are my parents. Who are my parents, who are your parents? Avraham, Yitzchak and Ya’akov, Moshe Ahron, Yosef Dovid. The guests of the Succa. So you know what it is? On Yom Kippur I realize that throughout the year? I was always praying for the little mistakes I did, I was waiting to do tshuva for the little things. Why didn’t I pray for that which I have to pray for all the time, for the real fixing? And now I want you to go one step deeper. What does it mean that all of Israel is in exile? All of Israel in exile means that we are praying for little things, we stopped praying for the big things. Being in exile means that we stopped praying that Mashiach should come. I cannot bring Mashiach, you know why? Because Mashiach’s fixing is that fixing where my actions don’t reach, my actions don’t reach there. It’s something deeper than all this.

You know what it says? Vehesihiv Lev Avos Al Banim Velev Banim Al avosam. When Eliyahu Hanavi is coming he will bring the parents and the children of the parents. Mamesh, now it’s so clear, because the Ishbitzer says that the only one who can fix this inside of children is when parents carry them. And they in return fix their parents. So this is what Eliyahu Hanavi is doing before Mashiach is coming, the fixing between the children and the parents.

So this is the whole thing of the being in the Succa after Neila, after I lock myself and I tell G-d everything which is wrong with me, not this little things I made mistakes, that I fixed already by Mincha. By Neila I am mamesh taking G-d inside of me to that place which is locked all year long, I’m afraid to open it. So then I make a little Succa’le, and there my parents come, Avraham, Yitzchak, and Ya’akov, and they mamesh carry me into the Succa. So I want to add that not only Avraham Avinu comes to the Succa while I am sitting there, but mamesh Avraham Avinu carries me into the Succa, because how are parents fixing their children? By carrying them. What do we do with the lulav? Mamesh, the whole thing is holding up the hands. shukling, the hands, unbelievable. The whole thing about succos and the succa is the hands. I am holding up my hands, putting up the Schach. Everything is holding up the hands higher than myself. And then, the end is Simchas Torah when mamesh I see that the Ribbono Shel Olam put everything in the Torah. Suddenly I realize this is mamesh the Torah which is fixing myself. What am I doing? I don’t open the Torah, because that Torah which is fixing my deepest depths is not the words of the Torah, but it’s the whole Torah itself, mamesh the whole Torah.

I want you to know something, between people it’s also very deep. Sometimes I love somebody very much on a detail level. I am filling certain needs a person, I am doing them certain favors. Sometime a husband and wife fill each other’s certain needs, but then… then they cannot fix that which is missing. But if it’s beyond words, beyond everything there is like this Torah, Vezos HaTorah Asher Sam Moshe, the Torah of when you are holding up your hands, this has no words because it’s everything together. This is the Torah of Simchas Torah. And it’s unbelievable how on Simchas Torah every father and mother bring their children to shul. They mamesh carry their children because they know that this is the only way to fix it, they know it’s the only way to fix it.

Psalm 96: “Say among the nations, ‘God reigns.’

The world is firmly established, it cannot be moved;

He will judge the peoples with equity.



Let the heavens rejoice, let the earth be glad;

let the sea resound, and all that is in it.



Let the fields be jubilant, and everything in them;

let all the trees of the forest sing for joy.



Let all creation rejoice before God, for He comes,

He comes to judge the earth.

He will judge the world in righteousness

and the peoples in His faithfulness.”

Rosh Hashanah, the Coronation of God as King is also the Day of Judgement.

We look to the King:

to establish justice;

to guide the world in righteousness;

to offer stability and reliability so we feel that our efforts will be worthwhile;

A just world will be a joyous world.

A joyous world can be healed.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

It is not easy to put a beloved pet to sleep. It was clear that Pip was suffering. He couldn’t stand, eat, drink, or even relieve himself. He had to be relieved of his suffering, and yet, it was almost unbearable to be with him in the room as the veterinarian administered the drugs.

She first gave him a sedative to calm him and I insisted that he not be placed on the surgical table, but that I hold him in his final moments. He smooshed his head into my chest and looking up licked the tears off my face.

The decision to euthanize was the most compassionate, and yet I still felt guilty. I felt, with life and death of an animal in my hands, as if I were living the commandment, “If a birds nest chances to be before you (Deuteronomy 22:6),” which is the subject of debate between many of the great thinkers of our heritage, who use this commandment to explore the very purpose of Commandments.

“The Sages have already arranged it for us in Neilah, the closing service of Yom Kippur, ‘You have distinguished man from the beginning, and have recognized him to be privileged to stand before You, for who shall say to You, ‘ What are You doing?’ And if a person is righteous what can he possibly give You?’

Similarly, it states in the Torah, “Which I command you this day for your good (Deuteronomy 10:13).” Also, “And the Eternal commanded us to do all the statutes, to fear the Eternal, our Lord, for our good always.”

The intent in all these expressions is “for our good,” and not for His, blessed and exalted be He! Rather, everything we have been commanded is so that His creations be refined and purified, free from the dross of evil thoughts and blameworthy traits of character (Translated by Rabbi Dr. Charles Chavel zt”l).”

The only thing we can “give” God is to use this life for good; to use His Mitzvot to refine ourselves.

There are times when acts of compassion hurt. I thought of the Ramban’s reference to Neilah as the gates were closing on Pip’s life: We are reminded to use all such moments, “for our good,” to refine our character. Pip helped everyone in my family refine themselves:

Pip help me become a better, more consistent parent.

We jokingly referred to him as, “The Pipometer,” because he would tremble whenever someone in the room was tense. He helped all of us learn to manage our anger.

He taught us forgiveness; he would lovingly run to us just moments after we would speak roughly to him.

He was a great teacher of humility, because even when students would treat me with great honor, Pip would gently remind me that my job was to clean his poop.

He greeted everyone with a wagging tail and filled with joy.

He was great comfort whenever a member of the family needed a companion.

Pip was a dog. He was also a friend and teacher. He was a constant lesson in character refinement; that we can use anything in life, even a dog, to derive insights into ways to make ourselves better people.

If I can learn from a dog how to refine my character, I can surely learn more from the Torah and Mitzvot.

Additional Thoughts: The fast is almost over by the time we reach Neilah on Yom Kippur, but we can use our hunger to refine our character and think of those who are constantly hungry because they are too poor to buy food.

Our feet hurt and we can think of those who can’t afford shoes.

We can empathize with those who have yet to find love.

We can consider those who don’t have clean water in which to wash.

We can reflect on whether we have refined our character to constantly think of others.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Noah removed the covering of the Ark, and looked, and behold! The surface of the ground had tried (to see Genesis 8:13).” It is also possible to read the final phrase of the verse as, “the surface of the ground had been destroyed.”

What did Noah see when he first looked outside of the Ark after the waters of the Flood had tried? Did he he see a pristine perfect world, with everything fresh and alive? Or, did he see a beautiful world that was made possible only by the destruction of all that had existed before?

“The Lord spoke to Noah, saying. “Go forth from the Ark; you and your wife, your sons, and your sons’ wives with you. Every living being that is with you of all flesh, of birds, of animals, and moving things that move on the earth, ordered them out with you, and let them team on the earth and be fruitful and multiply on the earth (Verses 15–17).”

God understands that Noah is torn between the beautiful future laid out before him and the past that was so devastatingly destroyed. God instructs him to go forth and build and be fruitful and multiply on the earth. God wants Noah to be focused on building the future.

Noah rises to the occasion: “then no I built an altar to God and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.”

God responds to Noah’s actions: “God smelled the pleasing aroma, and God said in His heart: “I will not continue to curse again the ground because of man.” “All the days of the earth, seed time and harvest, cold and heat, summer and winter, day and night, shall not cease.”

More blessing follows: “the Lord blessed Noah and his sons, and He said to them, “Be fruitful and multiply and fill the land. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, in everything that moves on earth and in all the fish of the sea; in your hand they are given.”

Everything is moving forward as it should. This is a time of great blessing; that is, until Noah takes a slight detour:

“Noah, the men of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk, and he uncovered himself with in his tent. Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside.”

One moment, Noah is the man of the future. The next moment he is the man of the earth, drunk and naked. Noah took a detour from his greatness and his mission. This detour is H’evinu.

The detour was made. Noah had to choose whether to return to what he was ordered to remain off his path: “no awoke from his wanting and realized what his small son had done to him. And he said, “Cursed is Canaan; a slave of slaves shall he be to his brothers.” And he said, “Blessed is God, the Lord of Shem; and let Canaan be a slave to them. May the Lord extend Japheth, but he will dwell in the tents of Shem; May Canaan be a slave to them.”

Noah awoke and rejected his detour and returned to his role as the builder of the future. He laid out the course of human history.

Many of us have our great and grand moments. We find ourselves on a productive path. We have a vision. We live as builders of the future. But then, all too often, we too take a detour and lose sight of our vision. H’evinu describes those people who, when they find that they have detoured from a healthy path, lose sight of their original vision and remain lost in their turn off their road to greatness.

Noah teaches us how to repair H’evinu: by taking a firm stand, making a loud declaration that we are determined to return to our original path of greatness.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Then the king called together all the elders of Judah and Jerusalem. He went up to the temple of God with the people of Judah, the inhabitants of Jerusalem, the priests and the prophets—all the people from the least to the greatest. He read in their hearing all the words of the Book of the Covenant, which had been found in the temple of God. The king stood by the pillar and renewed the covenant in the presence of God—to follow God and keep his commands, statutes and decrees with all his heart and all his soul, thus confirming the words of the covenant written in this book. Then all the people pledged themselves to the covenant (II Kings 23:1-3).”

“Neither before nor after Josiah was there a king like him who turned to God as he did—with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses (Verse 25).”

Can this king who is so praised by the Bible ever rebel?

The Midrash teaches: Jeremiah said to Josiah, “I have received the following tradition from my teacher Isaiah: “I shall confuse Egypt with Egypt (Isaiah 19:2),” meaning, Egypt’s defeat will not come through you.” Josiah did not heed him. He said, “Did your teacher Moses not say, “The sword shall not pass through your land (Leviticus 26:6)?” Now the sword of that wicked one is passing through my land and within my border.” (Eichah Rabbati 1:53)

“After all this, when Josiah had set the temple in order, Necho king of Egypt went up to fight at Carchemish on the Euphrates, and Josiah marched out to meet him in battle. But Necho sent messengers to him, saying, “What quarrel is there, king of Judah, between you and me? It is not you I am attacking at this time, but the house with which I am at war. God has told me to hurry; so stop opposing God, who is with me, or he will destroy you.”

Josiah, however, would not turn away from him, but disguised himself to engage him in battle. He would not listen to what Necho had said at God’s command but went to fight him on the plain of Megiddo.

Archers shot King Josiah, and he told his officers, “Take me away; I am badly wounded.” So they took him out of his chariot, put him in his other chariot and brought him to Jerusalem, where he died. He was buried in the tombs of his ancestors, and all Judah and Jerusalem mourned for him (II Chronicles 35:20-24).”

“The archers shot at King Josiah (II Chronicles 35:23).” Rabbi Mani said: They shot 300 arrows into him until his body became like a sieve. Jeremiah listened carefully to hear what he would say as he expired. What did he say? “It is God Who is righteous, for I disobeyed His utterance (Lamentations 1:18),” His utterance, and that of His messenger, Jeremiah.”

The righteous Josiah refused to obey the instruction of Jeremiah. He rebelled. He disobeyed the prophet because he was convinced that he is reading of the Bible was correct, and more significant then the tradition Jeremiah had received from Isaiah.

His intentions were perfect. His motivations were directed toward God. Yet, his actions are considered an act of rebellion.

Josiah learns from his mistake in the final moment of his life, acknowledges his error, and accepts the authority of God and His messenger, Jeremiah.

There are times when we act with the best of motivations, the purest of intentions, and yet our actions may very well be considered an act of rebellion. Whether it is to speak negatively of someone we consider wicked, or to insist on perfect decorum in prayer even at the price of embarrassing someone, or ignoring a child’s cries for attention because we need to study, or to publicly rebuke someone we consider a bad influence even if that means the person will feel cut off from the community, actions motivated by good do not necessarily mean that they are consistent with God’s wishes. In fact, they may actually be considered an act of rebellion.

I recall people who publicly declared that a halachic decision of Rav Moshe Feinstein zt”l was a travesty. They were convinced that they were fighting for truth. Despite their intentions, there is no question that their actions were a rebellion against the authority of Rav Moshe.

Josiah learned from his mistake and died with and acknowledgment of God’s authority on his lips. We do not need to wait for our final moment to repair our acts of rebellion. We can repair all of the moments when we questioned God’s judgment, fairness, and justice; our Maradnu, by following our recitation of Maradnu by declaring God’s righteousness.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Now there was no water for the community, and the people gathered in opposition to Moses and Aaron. They quarreled with Moses and said, “If only we had died when our brothers fell dead before God! Why did you bring God’s community into this wilderness, that we and our livestock should die here? Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!”

Moses and Aaron went from the assembly to the entrance to the tent of meeting and fell facedown, and the glory of God appeared to them. God said to Moses, “Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink.”

So Moses took the staff from God’s presence, just as he commanded him. He and Aaron gathered the assembly together in front of the rock and Moses said to them, “Listen, you rebels, must we bring you water out of this rock?” Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank.

But God said to Moses and Aaron, “Because you did not trust in me enough to sanctify Me as holy in the sight of the Israelites, you will not bring this community into the land I give them.”

These were the waters of Meribah, where the Israelites quarreled with God and where He was proved holy among them (Numbers 20:2-13).”

Although the verse describes the place as where God, “was proved only among them,” we are still told that God was angry with Moses and Aaron for their failure to, “sanctify Me in the eyes of the Children of Israel.” the sanctification of God’s Name was less, Taful, then it would have been had Moses spoken to the rock. That lived till bit less than what it could have been added an element of falsehood to Moses’s actions.

A rushed prayer that is less than it could have been, has this quality of Tafalnu Sheker. A Shabbat, a festival, any mitzvah that is performed with Taful, a since that it is less then what it truly is, is Tafalnu Sheker. It is similar to one person saying to another, “I love you,” when it is clear that he does not.

Moses is frustrated by his inability to repair his sin: “I implored God at that time, saying, “My Master, God, the Lord, You have begun to show Your servant Your greatness and Your strong and, for what power is there in the heaven or on the earth that can perform according to Your deeds and according to Your mighty acts? Let me now cross and see the good Land that is on the other side of the Jordan, this good mountain and the Lebanon.” But God became angry with me because of you, and He did not listen to me; God said to me, “It is too much for you! Do not continue to speak to Me further about this matter. Ascend to the top of the cliff and raise your eyes westward, northward, self word, and eastward, and see with your eyes, for you shall not cross this Jordan (Deuteronomy 3:23–27).”

Moses was frustrated, but God described His greatest prophet so that all would know forever that Moses’s mistake had been repaired: “Never again has there arisen in Israel a prophet like Moses, whom God had known face to face, as evidenced by all the signs and wonders that God sent him to perform in the land of Egypt, against Pharoah and all his courtiers and all his land, and by all the strong hand and awesome power that Moses performed before the eyes of all Israel (Deuteronomy 34:10–12).”

God teaches us that the fixing of Moses’s sin could be found in the broader view of the life of the greatest Prophet. There will always be mitzvot we perform at less than optimal levels. Our focus must be not on the specific actions but on the message we convey by the way we live. If our actions reflect the truth of our convictions, we will have successfully repaired Tafalnu Sheker.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

In “Meditations on First Philosophy,” Descartes set out to determine how and if we can distinguish false beliefs from true knowledge. He began by noting that there is theoretically no limit to how wrong we could be, because, God could deliberately deceive us about even the most seemingly self-evident matters. People were uncomfortable speaking of God as a deceiver, so Descartes’ conceit has become known as the Evil Genius. The Evil Genius is determined to have us embrace the possibility that I am wrong. His real “genius” is when the Evil Genius makes us laugh at our perceived accomplishments or potential: Latznu. Cain was the first victim of this approach of the Evil Genius:

“Now Abel kept flocks, and Cain worked the soil. In the course of time Cain brought some of the fruits of the soil as an offering to God. And Abel also brought an offering—fat portions from some of the firstborn of his flock. God looked with favor on Abel and his offering, but on Cain and his offering He did not look with favor. So Cain was very angry, and his face was downcast.

Then God said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”

Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain rose up against his brother Abel and killed him. (Genesis 4:2-8)”

It was Cain’s idea to bring an offering to God. Abel simply copied his older brother. Cain’s offering meant far more than Abel’s because he worked the land God had cursed, and still wanted to acknowledge God’s role in his success! He could not understand why God did not look with favor on his offering.

God explains, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” In other words, “You can do better!”

“You did so much. Your offering is so significant, that I desire more from you.”

“If you do not rise to what you can be you will fall in sin.”

Cain refused to hear that he could rise higher. He scoffed at what he could be. He wanted acknowledgement of what he already was. “How can I be better if You do not even look with favor at what I have already done?”

The great spiritual hero became a killer, and eventually, a scoffer of God’s greatness:

“Then God said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?”

God saw the two offerings and chose one over the other: Would He not know what happened to Abel?

The man who laughed at his potential made light of God’s knowledge, and eventually, perceived himself as a victim of the world – a joke:

God said, “What have you done? Listen! Your brother’s blood cries out to me from the ground. Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.”

Cain said to God, “My punishment is more than I can bear. Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me.” I have become a joke!

“When you work the ground, it will no longer yield its crops for you,” you, Cain, who overcame the original curse of the land and who insisted on making an offering of his work to God, have lost the greatness you had. You laughed at your potential; now you will lose what you had.

The Children of Israel fell victim to the Evil Genius when he convinced them to doubt that Moses would return from Sinai. They could not see what they had accomplished. They lost sight of their potential. They constructed the Golden Calf and partied; everything became a joke.

God guided them back by teaching them that they had the power to bring His Presence to earth, even more intensely than it was at Sinai: The people would use the same desire to build something physical with gold and silver to construct a home for the Divine Presence:

“Then Moses set up the courtyard around the tabernacle and altar and put up the curtain at the entrance to the courtyard. And so Moses finished the work. Then the cloud covered the tent of meeting, and the glory of God filled the tabernacle. Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of God filled the tabernacle. (Exodus 40: 33-35)”

The great Moses who ascended Sinai for forty days and forty nights could not enter the tabernacle constructed by the people because, “the cloud had settled on it, and the glory of God filled the tabernacle.”

How often do we fall to the Latznu of the Evil Genius that makes us scoff at our accomplishments and potential! God constantly reminds us how we can learn from our mistakes. We can build by using our belief in our potential, just as any couple that marries is building a home perfectly confident in their ability to build something lasting.

We say Latznu and beat our chest, but then we use that fist to reach forward into the future with confidence. We have learned from our mistakes. We have learned how much we hurt ourselves when we make light of our accomplishments and potential. We face the future with strength.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

Having no theory at all and having too many theories both suggest that you are in the middle of a crisis of knowledge. A year and a half after the Millerites “Great Disappointment,” one former believer, Enoch Jacobs, exclaimed, “O what an ocean of contradictory theories is that upon which the multitudes have been floating for the last eighteen months. Do you not long for rest from these conflicting elements?”

Ti’Ta’anu is our confession of functioning despite our crisis of knowledge despite its consequences:

For three years there was no war between Aram and Israel. But in the third year Jehoshaphat king of Judah went down to see the king of Israel. The king of Israel had said to his officials, “Don’t you know that Ramoth Gilead belongs to us and yet we are doing nothing to retake it from the king of Aram?”

So he asked Jehoshaphat, “Will you go with me to fight against Ramoth Gilead?”

Jehoshaphat replied to the king of Israel, “I am as you are, my people as your people, my horses as your horses.” But Jehoshaphat also said to the king of Israel, “First seek the counsel of God.”

So the king of Israel brought together the prophets—about four hundred men—and asked them, “Shall I go to war against Ramoth Gilead, or shall I refrain?”

“Go,” they answered, “for God, My Master will give it into the king’s hand.”

But Jehoshaphat asked, “Is there no longer a prophet of God here whom we can inquire of?”

The king of Israel answered Jehoshaphat, “There is still one prophet through whom we can inquire of God, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.”

“The king should not say such a thing,” Jehoshaphat replied.

So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.”

Dressed in their royal robes, the king of Israel and Jehoshaphat king of Judah were sitting on their thrones at the threshing floor by the entrance of the gate of Samaria, with all the prophets prophesying before them. Now Zedekiah son of Kenaanah had made iron horns and he declared, “This is what God says: ‘With these you will gore the Arameans until they are destroyed.’”

All the other prophets were prophesying the same thing. “Attack Ramoth Gilead and be victorious,” they said, “for God will give it into the king’s hand.”

The messenger who had gone to summon Micaiah said to him, “Look, the other prophets without exception are predicting success for the king. Let your word agree with theirs, and speak favorably.”

But Micaiah said, “As surely as God lives, I can tell him only what God tells me.”

When he arrived, the king asked him, “Micaiah, shall we go to war against Ramoth Gilead, or not?”

“Attack and be victorious,” he answered, “for God will give it into the king’s hand.”

The king said to him, “How many times must I make you swear to tell me nothing but the truth in the name of God?”

Then Micaiah answered, “I saw all Israel scattered on the hills like sheep without a shepherd, and God said, ‘These people have no master. Let each one go home in peace.’”

The king of Israel said to Jehoshaphat, “Didn’t I tell you that he never prophesies anything good about me, but only bad?”

Micaiah continued, “Therefore hear the word of God: I saw God sitting on his throne with all the multitudes of heaven standing around him on his right and on his left. And God said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’

“One suggested this, and another that. Finally, a spirit came forward, stood before God and said, ‘I will entice him.’

“‘By what means?’ God asked.

“‘I will go out and be a deceiving spirit in the mouths of all his prophets,’ he said.

“‘You will succeed in enticing him,’ said God. ‘Go and do it.’

“So now God has put a deceiving spirit in the mouths of all these prophets of yours. God has decreed disaster for you.”

Then Zedekiah son of Kenaanah went up and slapped Micaiah in the face. “Which way did the spirit from God go when he went from me to speak to you?” he asked.

Micaiah replied, “You will find out on the day you go to hide in an inner room.”

The king of Israel then ordered, “Take Micaiah and send him back to Amon the ruler of the city and to Joash the king’s son, and say, ‘This is what the king says: Put this fellow in prison and give him nothing but bread and water until I return safely.’”

Micaiah declared, “If you ever return safely, God has not spoken through me.” Then he added, “Mark my words, all you people!” (I Kings 22:2-28)

“But Jehoshaphat also said to the king of Israel, “First seek the counsel of God.” Jehoshaphat insisted on asking the counsel of God. He knew to not believe Ahab’s prophets: “But Jehoshaphat asked, “Is there no longer a prophet of God here whom we can inquire of?”

Jehoshaphat understood that Ahab did not follow God’s word, or the instructions of a true prophet:

“The king of Israel answered Jehoshaphat, “There is still one prophet through whom we can inquire of God, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.”

He rebukes Ahab for his cynicism: “The king should not say such a thing,” Jehoshaphat replied.”

Yet, even after he hears, “So now God has put a deceiving spirit in the mouths of all these prophets of yours. God has decreed disaster for you,” he went into battle with Ahab! How did this incredibly righteous king err so disastrously?

Too many agendas and too many theories:

Too many agendas: He wanted peace in Israel, “I am as you are, my people as your people, my horses as your horses.” He also wanted to follow God: “First seek the counsel of God.” He also wanted victory for Israel.

Too many theories: So the king of Israel brought together the prophets—about four hundred men—and asked them, “Shall I go to war against Ramoth Gilead, or shall I refrain?” “Go,” they answered, “for God, My Master will give it into the king’s hand.”

Micaiah even includes this in his prophecy: “One suggested this, and another that. Finally, a spirit came forward, stood before God and said, ‘I will entice him.’

The process begins with, “One suggested this, and another that,” all sorts of opinions, and inevitably ends with, “I will (falsely) entice him.” Once we have numerous agendas on the table, and too many opinions and theories, we will move forward only by deceiving ourselves.

“You will succeed in enticing him,’ said God. ‘Go and do it.’” The deceiving spirit was permanently expelled from God’s Presence for its willingness to deceive.

Was Jehoshaphat able to repair his mistake?

“Now Jehoshaphat built a fleet of trading ships to go to Ophir for gold, but they never set sail—they were wrecked at Ezion Geber. At that time Ahaziah son of Ahab said to Jehoshaphat, “Let my men sail with yours,” but Jehoshaphat refused.” (I Kings 22:49-50)

Jehoshaphat refused Ahaziah’s help because he recognized that he lost his fleet as a punishment for allying himself with the wicked (See II Chronicles 20:37). He understood that he could not support his multiple agendas, nor continue to live with so many theories and opinions if he was to succeed.

I think of Ti’Ta’anu as the Post Yom Kippur Syndrome: This year I will learn Chumash, Navi, Tehillim, Mishna, Talmud, Midrash, Mussar, philosophy, Halacha…  This year I will work on my anger, my speech, my marriage, my work habits…

Many of us develop a huge list of agendas for the coming year, especially after we hear far too many theories about priorities in study and development of a relationship with God. We end up drowning in agendas and theories and losing the fleet.

We often end up deceiving ourselves with all sorts of explanations and excuses for failing to complete the extensive To-Do lists we composed on Yom Kippur.

We need not wait for after Yom Kippur to fall into Ti’Ta’anu; There are so many things we’d like to do and accomplish; more time with family, learn a new skill, take time to relax, develop friendships, become more politically active… The list grows, and we begin to drown in agendas. We get stuck.

We listen to one Rabbi speak of the importance of prayer, while another will speak of the primacy of Mussar, Ethical Development. The list grows, and we begin to be overwhelmed by theories. We cannot move forward.

Jehoshaphat had to choose his agenda: It was more important to avoid evil than to nurture peace with the wicked king of the Northern Kingdom. He set his priorities and began to move forward.

When we reflect on Ti’Ta’anu, and how we flounder in too many theories and agendas, we can declare that we have learned from our mistakes by choosing our most important goal for the coming year. The mistake will be repaired, and the year will be one of Tikkun.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

Schindler’s list is a great movie from the 1990s about Oscar Schindler, a businessman in Nazi Germany who made guns for the Nazis. He saved over 1200 Jews.

Schindler teaches us how to approach Yom Kippur. The Torah teaches us to “Afflict your soul.” People fast, do not wear leather shoes, etc. but the real command is to feel regret.

At the end of the movie, is a famous scene. The war was over and the Russians were approaching Schindler’s compound. He would be shot. So he was fleeing west. The Jews gathered and presented Schindler with a ring. On the ring was an inscription from the Talmud. “He who saves a single life it is as if he saved a whole world”. Schindler broke down and cried,” I could have done more. Had I sold my watch, I could have saved two more people”. The Jews crowded around him and said, “No! No! Look what you did.” It is one of the most famous and moving scenes in film history.

So Oscar Schindler teaches us how to approach Yom Kippur .He was afflicted. “I could have done more.” This is Yom Kippur.

Three days after I saw the movie, I went to a synagogue where a Schindler survivor spoke.

Someone asked the survivor the following question, ”Did that scene really happen?” The survivor answered, “I do not remember Oscar Schindler on that day saying I could have done more.”

What? The scene was a Spielberg invention? A Hollywood trick? My heart fell to the floor.

But, that was not the total answer from the survivor. Listen very well to the answer. He said,” I do not remember Oscar Schindler saying on that day I could have done more.

But, I worked with Schindler in his office for over a year, and MANY TIMES I heard him say, “I could have done more.”

I believe and know that someone who kept focusing on a goal will do more. Does this mean he saved two more Jews? Twenty more? Two hundred more? I don’t know.

But, this is more impressive than the famous last scene, which is a dramatization and an amalgam of Schindler’s mindset.

Because if Schindler only said it at the end, he could not have done more.The fact that he focused many times on his goal means he did do more.

Oscar Schindler teaches us how to take Yom Kippur into the new year.

We are sincere on Yom Kippur. We want to improve. But we all know what happens after a few weeks. We do not do more. We need a constant focus.

One way is to put that focus on a to-do list every couple of weeks.

There is a place we do more every week. In synagogues on Shabbat we do one thing more. We have an additional service. Mussaf. We add more.

One way to do mussaf and use it, is to remind yourself to do more. Something specific. Even if you give $.25 more to charity each week, it will be more. Or you consciously do a random act of kindness that Mussaf triggers, that is more.

Even if you don’t do something every week, you can set up a periodic way to do more.

New York City has a subway system. When a citizen turns 65, the price for a subway ride is cut by 50%. Many seniors I know are very excited about this benefit.

One day Allen was having dinner with his friend Paula. Allen is a senior and Paula is not. Allen told Paula he does not understand why someone like him, who is still working, should be paying less for a subway than a working person under age 65. Paula suggested he pay full fare. Allen pointed out that doing so would not lower the subway fare for the other people.

Paula then suggested he take the difference in the fare and give it to charity. Allen went home that evening and thought about her suggestion. He had recently put $50 on his subway card. He thought to himself, “When I refill the card, I will send $50 to a charity.”

He arranged a meeting with Rabbi Weinberg. He told the rabbi this story and asked the following question. “I want my $50 to do something. The basic need people have is food. What food bank spends most of the donation on the food?”

The rabbi replied, “City Harvest”. This program picks up food daily from restaurants, corporate cafeterias and other places that by law, for health reasons, need to get rid of the food they have that day. 91% of the donation to City Harvest goes to providing food. To put it another way, $50 provides about 200 pounds of food.

Allen has implemented this program. Every time he refills the subway card, he donates to City Harvest. Allen wanted to do more. Oscar Schindler, Paula and the rabbi taught him how to do so.

Every Yom Kippur we will realize we could have done more than last year. But if we follow Schindler’s teaching we will be saying,” I could have done more” on less, because we did do more.

This post is the yartzeit post in memory of my father, who’s yartzeit is on Yom Kippur.

Studies have shown that if you and another person are debating the merits of a particular idea and the other person suddenly insults you, you will instantly retreat further into your own position, and your conviction that the other person is wrong will intensify.

I admit that it is far easier to “win” an argument with an obnoxious person then it is to win in a debate with an irritatingly reasonable person. My tongue sharpens when I am on the receiving end of a series of insults. Biting sarcasm cuts off the feet of my interlocutor, and then I can zoom in for the kill. It’s quite easy to reflect on such occasions as an appropriate use of anger. However, the Vidui wants us to consider not only the appropriateness of the anger but also the element of stubbornness.

In a powerful series of events, King David is held responsible for his stubborn response to Mephibosheth. The story opens with a beautiful scene in which David searches for a descendent of the House of Saul so that he may deal kindly with him for the sake of his dear friend, Jonathan. This is one of my favorite scenes in the life of King David as he demonstrates his loyalty, generosity and kindness:

David asked, “Is there anyone still left of the house of Saul to whom I can show kindness for Jonathan’s sake?”

Now there was a servant of Saul’s household named Ziba. They summoned him to appear before David, and the king said to him, “Are you Ziba?”

“At your service,” he replied.

The king asked, “Is there no one still alive from the house of Saul to whom I can show God’s kindness?”

Ziba answered the king, “There is still a son of Jonathan; he is lame in both feet.”

“Where is he?” the king asked.

Ziba answered, “He is at the house of Makir son of Ammiel in Lo Debar.”

So King David had him brought from Lo Debar, from the house of Makir son of Ammiel.

When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed down to pay him honor.

David said, “Mephibosheth!”

“At your service,” he replied.

“Don’t be afraid,” David said to him, “for I will surely show you kindness for the sake of your father Jonathan. I will restore to you all the land that belonged to your grandfather Saul, and you will always eat at my table.”

Mephibosheth bowed down and said, “What is your servant, that you should notice a dead dog like me?”

Then the king summoned Ziba, Saul’s steward, and said to him, “I have given your master’s grandson everything that belonged to Saul and his family. You and your sons and your servants are to farm the land for him and bring in the crops, so that your master’s grandson may be provided for. And Mephibosheth, grandson of your master, will always eat at my table.” (Now Ziba had fifteen sons and twenty servants.)

Then Ziba said to the king, “Your servant will do whatever my lord the king commands his servant to do.” So Mephibosheth ate at David’s[a] table like one of the king’s sons.

Mephibosheth had a young son named Mika, and all the members of Ziba’s household were servants of Mephibosheth. And Mephibosheth lived in Jerusalem, because he always ate at the king’s table; he was lame in both feet. (II Samuel, Chapter 9)

However, at a difficult juncture in David’s life he fails the crippled Mephibosheth:

When David had gone (as he was running for his life before the armies of his rebellious son, Absalom,) a short distance beyond the summit, there was Ziba, the steward of Mephibosheth, waiting to meet him. He had a string of donkeys saddled and loaded with two hundred loaves of bread, a hundred cakes of raisins, a hundred cakes of figs and a skin of wine.

The king asked Ziba, “Why have you brought these?”

Ziba answered, “The donkeys are for the king’s household to ride on, the bread and fruit are for the men to eat, and the wine is to refresh those who become exhausted in the wilderness.”

The king then asked, “Where is your master’s grandson?”

Ziba said to him, “He is staying in Jerusalem, because he thinks, ‘Today the Israelites will restore to me my grandfather’s kingdom.’”

Then the king said to Ziba, “All that belonged to Mephibosheth is now yours.” (II Samuel 16:1-4)

When Ziba lies about his master Mephibosheth, the desperate David unquestionably accepts the false report. He confiscates everything Mephibosheth owns and grants it all to Ziba.

The story continues after David’s victory:

Mephibosheth, Saul’s grandson, also went down to meet the king. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely.

When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?”

He said, “My lord the king, since I your servant am lame, I said, ‘I will have my donkey saddled and will ride on it, so I can go with the king.’ But Ziba my servant betrayed me. And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever you wish. All my grandfather’s descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king?”

The king said to him, “Why say more? I order you and Ziba to divide the land.”

Mephibosheth said to the king, “Let him take everything, now that my lord the king has returned home safely.” (19:25-31)

Mephibosheth had not bathed his feet, or trend his mustache, or even laundered his clothing from the day that King David had to run from Jerusalem. It was clear to David that Ziba had lied. And yet, King David did not restore all of his property; only half. It was as if Ziba’s false report had planted itself in David’s heart, and the kingdom was unable to let go of his suspicions of Mephibosheth.

The Sages teach that King David was punished for splitting Mephibosheth’s property by planting the seed that would lead to the split of his kingdom after the death of Solomon. A King cannot afford to be stubborn. A King cannot afford to look at a situation only in the way he has in the past. He must be willing to shed any previous convictions and take an entirely new view of all that is before him.

This is not the typical example of stubbornness. This is not a person who is unwilling to consider the other side. This is not someone who is unwilling to change his mind. This is the stubbornness of holding on even to just a smidgen of something he previously believed, without shedding all previous misconceptions.

This is the stubbornness of being unable to let go of resentments. This is the stubbornness that makes it difficult to forgive people who ask our forgiveness with a whole heart after hurting us. There is that seed of doubt that remains in the back of our mind that makes it difficult for us to relate to the person as if the bad had never occurred.

This is the stubbornness that makes it difficult for us to consider a new approach to prayer. This is the stubbornness that makes it difficult for us to plan a different sort of Yom Kippur. So many of us want the same tunes, the same feelings, the same experiences of previous Yom Kippurs, that we cannot adjust to a new way to pray on this most important day.

Did David know how to learn from this mistake? For this we turn to the story of Shimei who verbally attacked King David as he was running from Jerusalem:

As King David approached Bahurim (as he was running for his life before the armies of his rebellious son, Absalom), a man from the same clan as Saul’s family came out from there. His name was Shimei son of Gera, and he cursed as he came out. He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left. As he cursed, Shimei said, “Get out, get out, you murderer, you scoundrel! The LORD has repaid you for all the blood you shed in the household of Saul, in whose place you have reigned. The LORD has given the kingdom into the hands of your son Absalom. You have come to ruin because you are a murderer!”

Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head.”

But the king said, “What does this have to do with you, you sons of Zeruiah? If he is cursing because the LORD said to him, ‘Curse David,’ who can ask, ‘Why do you do this?’”

David then said to Abishai and all his officials, “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the LORD has told him to. It may be that the LORD will look upon my misery and restore to me his covenant blessing instead of his curse today.”

So David and his men continued along the road while Shimei was going along the hillside opposite him, cursing as he went and throwing stones at him and showering him with dirt.(II Samuel 16:5-13)

David did not respond to the insults by becoming more stubborn, but by looking deeper into himself. He was able to let go of the insult and view the situation with clarity. King David definitely knew how to avoid the type of stubbornness described above.

He succeeds again after his victory over Absalom:

When Shimei son of Gera crossed the Jordan, he fell prostrate before the king, and said to him, “May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Jerusalem. May the king put it out of his mind. 20 For I your servant know that I have sinned, but today I have come here as the first from the tribes of Joseph to come down and meet my lord the king.”

Then Abishai son of Zeruiah said, “Shouldn’t Shimei be put to death for this? He cursed God’s anointed.”

David replied, “What does this have to do with you, you sons of Zeruiah? What right do you have to interfere? Should anyone be put to death in Israel today? Don’t I know that today I am king over Israel?” So the king said to Shimei, “You shall not die.” And the king promised him on oath. (19:19-24)

And yet…

The story of Shimei always precedes the story of Mephiboshet! King David knew how to rid himself of this type of stubbornness before he made his terrible error! He had all the necessary skills to avoid falling into the trap he did, and yet, he failed.

I suspect that the reason King David failed was because he was desperate to avoid being stubborn: when Ziba appeared without his master, King David recalled that it was Ziba who had initiated contact between David and Mephiboshet. It was Ziba who made the connection, and yet, David turned to Ziba and said to him, “You shall work the land for him, you and your sons and your servants.” David had not awarded Ziba; he made him a permanent slave.

When Ziba appeared to support David during the king’s desperate moments, demonstrating his loyalty despite the fact that he had never been rewarded for helping David, the king, refusing to be stubborn, looked back into the past and decided to repair his previous lack of gratitude to Ziba.

King David was convinced that his decision to reward Ziba was the opposite of stubbornness. For all intents and purposes, it was. However, the Sages understand that when King David does not apologize to Mephibosheth, or explain the reason for his decision, David is being stubborn.

Once King David understood how he had hurt Ziba so long ago, he should have applied the lesson to his dealings with Mephibosheth. His refusal to do so was an expression of Kishinu Oref.

This part of the Vidui address is every single situation in which we do not consider all the lessons we have learned in the past and applies them before acting or speaking. Kishinu Oref describes the subtle the burn determination to hold on to old patterns of behavior.

How can we repair it?

Review one conflict after reviewing all the lessons we have learned about listening, being sensitive, caring, and open-minded. Pinpoint how we could have managed the conflict without that “stubbornness,” and then make a serious effort to repair that one conflict.

Author Info:

Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.