Wednesday, October 10, 2018

Noach vs Avraham

''Noach was a righteous man, perfect in his generations; Noach walked with G-d.'' [Noach 6:9]

Later, the Torah tells us that Hashem told Avraham Avinu ''Walk before Me and be perfect'' [17:1], but here the Torah says that Noach ''walked with G-d''.  What was the difference between Noach and Avraham?

The Midrash Rabbah answers this question with a parable:  A father was once walking down the road with his two sons.  The father turned to the younger son and said ''Give me your hand and we'll walk together.''  But to the older son, he said ''Go ahead, you can walk before me.''

''Father'', asked the older son, ''why won't you hold my hand as well?''

''My son'' answered the father, ''your brother is still young and I'm afraid that he might stumble or fall.  You, however, are older and I'm not worried about your walking.''

The difference between Noach and Avraham was like the difference between the two sons in the parable.  Though Noach was a tzaddik, he nonetheless needed protection to make sure he would not stumble in his beliefs.  The verse therefore describes his relationship with G-d as ''Noach walked with G-d'', since Hashem stood by him at all times, to make sure his faith would not falter.

Avraham's faith, however, was much stronger, so Hashem told him ''Walk before Me - I'm sure you will not stumble.''

Rashi expressed this idea in one sentence: ''Noach needed support, but Avraham drew his strength from himself and walked in his righteousness on his own.''

Source and written by Rabbi Yisrael Bronstein

Sunday, October 7, 2018

The Purpose of Falsehood

Text by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and

Thursday, October 4, 2018

Morid HaGeshem

Clouds gather on the Sturt Highway, between Narrandera and Hay, preparing for a rare rain storm. (ABC News: Mary Lloyd)

Mashiv Haruach Umorid Hageshem
"He causes the wind to blow and the rain to fall"

Before the start of the silent Musaf Amidah on Shmini Atzeret, the beadle bangs on a table and announces to the congregation that they will begin reciting "Mashiv Haruach Umorid Hageshem". [Source]

And a few days later.... thank G-d, the rain has finally begun to fall in drought affected areas of Australia.  

Up to a month's worth of rain in a few days... the heaviest rainfall in years.  

Wednesday, September 26, 2018

What is HoShanah Raba?

Willow tree - ''Aravah''

The seventh day of Sukkot is called Hoshana Rabbah, and is considered the final day of the divine “judgment” in which the fate of the new year is determined. It is the day when the verdict that was issued on Rosh Hashanah and Yom Kippur is finalized.

The Midrash tells us that G‑d told Abraham: “If atonement is not granted to your children on Rosh Hashanah, I will grant it on Yom Kippur; if they do not attain atonement on Yom Kippur, it will be given on Hoshana Rabbah.”

Isaiah says, “They seek Me day [after] day.” The Talmud explains that these two “days” refer to the day when the shofar is sounded [Rosh Hashanah] and the day when we take the willow [Hoshana Rabbah]—the day when the heavenly judgment begins, and the day when it concludes.

In addition, on Sukkot we are judged regarding how much rain will fall in the upcoming year. Thus, on Hoshana Rabbah, the final day of Sukkot, this judgment is finalized. Considering how much our wellbeing and economy depend on bountiful rainfall, it is clear how important this day is.

Read more :  click here

Rain and Dew

The sporadic nature of rainfall represents the Divine attribute of Justice, which responds to us according to what we deserve. The mystical reason that rain is more plentiful at certain times is that the world goes through periods of being more and less deserving.

Dew represents the Divine attributes of Kindness and Generosity, giving with no consideration of worthiness. From G‑d’s perspective the worthy and the unworthy are equally valued. Thus, He gives at all times to all people, deserving or not. [Rabbi Lazer Gurkow]

Sunday, September 23, 2018


Please excuse my absence but I've been busy with the arrival of a new baby.... my daughter's ....who was named in shul yesterday:  "Esther" [after my mother a''h].    Sorry no photos on the blog, she's too precious.  

And because I really do live my life by ''expecting nothing and appreciating everything'', when something truly amazing happens, such as a new baby, I am absolutely overjoyed and thankful.

Monday, September 17, 2018

Tzedaka for Ari

It is customary to give tzedaka before Yom Kippur to serve as protection against harsh decrees.

Heartbreak and Heroism Shatter the Night as Thousands attend Funeral of Ari Fuld

Please consider giving to help the family of Ari Fuld HY"D who was killed in a terror attack - click here to donate.

Wishing everyone an easy fast.

Sunday, September 16, 2018

Fooling Yourself

People mistakenly think they can hide those parts of their personality they don't want the world to see, and reveal only the parts they are willing to let others know about.

But the truth is that even the deepest parts of a personality stand out on the tip of your nose for everyone to see - everyone except yourself.

A person thinks he knows himself, but even that he doesn't know. Similarly, a person thinks he knows how his voice sounds, but when he hears himself on a tape he sounds strange. He can't believe it's really him while others recognize his voice right away. This is also true of our drives and motivations: we deceive ourselves as to what we really think, while to an outsider it is obvious.

Rabbi Mendel Kaplan "Reb Mendel and his Wisdom" by Yisroel Greenwald

Sunday, September 9, 2018

Shana Tova

Wishing everyone a Shana Tova and may we all be written in the Book of Life for all revealed goodness for the coming year. 

Friday, September 7, 2018

Fake News, Fake Torah and Fake Moshiachs

In one of his videos, Rabbi Anava spoke about the war of  גיגים  [gigim - thoughts].   He said this is really what is meant by the war of Gog u Magog at the End of Days.  I can't remember which shiur it was, and I don't have time right now to locate it, but perhaps it will show itself [or someone else will remember] and I'll link to it in the comments. 

People are so confused, we don't know who to believe anymore. 

Sometimes it's very obvious to me that it's fake, and sometimes I still get sucked into believing nonsense, even after all my years of blogging about deception and abuse.

It's got to the point where we even doubt things we know for sure !  

That is why I try to stick to blogging from the older Rebbes, because their Torah is the Torah I trust.  

But even then, there is controversy, and this is because some of the followers of some of these great Rebbes have, in today's world, become over-whelmed and lost their minds.  They are worshipping Rebbes akin to idolatry, and inventing reasons why it is permissable to do so.  They twist the truth to suit their needs and actually believe they are right and everyone else is wrong. [It's an ego thing as well, in my opinion]  In other parts of the world innocent families are caught up in scandals and the worst forms of abuse, and continue to protect the abuser and even claim that he is the Moshiach.   

When we look at these things from far away, we wonder how it can happen: that intelligent and righteous people can be fooled this way.  You think you know who somebody is... and then you realize you don't know at all.... and everything is turned upside down.   It's incredibly difficult to come out of something like that, and many times it can break you.  That is the war of Gog u Magog. The war for your thoughts. I think it really is a war for the truth. 

Right now it is confusion and chaos, and I guess that is absolutely as it should be, before Moshiach. The world is pretty much incapable of handling the truth anyway, most peoples' minds are so distorted by the barrage of nonsense all around them, and they have no Torah learning to ground them.

In the meantime, I want to apologize if I have led anyone astray by anything I've put up or linked to on the blog.  Whenever I realize I've linked to something questionable, I do remove it as soon as possible.

I also want to apologize if I've offended or upset anyone, by anything written here.

Just remember one thing: it's not a crime to have been duped.  You may feel silly and embarrassed but you didn't do anything wrong. It's a process... you wake up to the truth. 

Mind Games

So much seems to be happening right before Rosh HaShanah, but the rules of lashon hara prevent me from saying exactly what I want to to say right now....   so I went searching my blog for a old post which reflects how I'm feeling.

Art: Mike Worrall

The Baal Shem Tov said : "The world is a mirror. The defects you see in others are really your own."

That solves one problem: if we see a defect in someone else, we can rest assured that defect exists in us too, otherwise we wouldn't have noticed it.

But what happens when that defect does not exist in you, and therefore you don't notice it in someone else... ?

That's how simple, naive, innocent people fall for con-artists [and narcissists]. These innocent people don't possess a sneaky or manipulative trait: for them, it would be unthinkable to deceive someone else or use a friend to further their own agenda.... and therefore they do not realize when they are being taken for a ride, being used and manipulated.

They didn't see it, because they don't have that quality themselves.

When the truth finally hits, that they have actually been deceived, they are in a state of shock. It's hard to believe, how could this happen? Sometimes the victim may turn nasty and try to shoot the messenger, but ultimately, once they have given the matter a lot of thought, they should realize that the "messenger" was the one they should be thanking for waking them up and ensuring that they will be on their guard in future relationships.

It's no crime to be innocent and naive, in fact it's a virtue, but these days the world is a very dangerous place, and we need to be on the alert for anyone who's messing with our minds.

Geneivat da'at - Theft of the Mind - is the worst theft of all.

Geneivat da'at is not limited to con-artists..... it's practised all the time by abusers and manipulators.  They do the crime, but they won't admit it, or accept responsibility for it.  Instead, they'll blame you, the victim, for everything, and bring attention to your defects in order to take the heat off themselves.   They will try to discredit you in every way possible in order to ensure that no-one will listen to a word you're saying.

Be aware that this is how abusers behave, and be on your guard in the future. Get as far away from these people as you can, and don't go back. 

Monday, September 3, 2018

The Messianic Light


Source: Rabbi Mendel Kessin, an excerpt from his soon-to-published book

There's a midrash that relates that the Torah of Moses, which is everything that Jews have now, will seem as vacuous as air when compared to the Ohr Mashiach, the Messianic Light that will come into the physical world. 

Furthermore, the midrash adds that the Torah of Mashiach will be vaporous compared to the Torah of the World-to-Come. Can you believe this? It's astounding what G-d has in store for klal Yisrael and for those others who are deserving of the Messianic Light’s teachings. 

In truth, we really have no concrete idea as to what will happen in the World-to-Come because we cannot comprehend what it means to be alive in that dimension. Were G-d to show you what it means to be alive in that world, it would completely destroy your free will. 

It's an exhilarating experience of truth and, if you know the truth, you don’t choose anymore. In our world, however, you are compelled to act in the way that is commensurate with the truth you perceive.

Sunday, September 2, 2018

The Future Redemption

Parshat Nitzavim:

The future redemption: Moses warns of the exile and desolation of the Land that will result if Israel abandons G‑d’s laws, but then he prophesies that in the end, “You will return to the L‑rd your G‑d . . . If your outcasts shall be at the ends of the heavens, from there will the L‑rd your G‑d gather you . . . and bring you into the Land which your fathers have possessed.” 

The Talmud Talmud [Sanhedrin 97a–98a] mentions various signs to identify the generation in which Moshiach will arrive.

In that generation:
  • Torah scholarship will be diminished. 
  • There will be many troubles and difficult decrees. 
  • The younger generation will not respect their elders. 
  • There will be inflation in food prices. 
  • The government will turn towards heresy (denying the Torah). 
  • People will despair of the Redemption. 
  • People will have no money left in their pockets (i.e., savings). 
  • The Jewish people will not have supporters. 
  • The generation will be either entirely righteous or entirely wicked. 
  • There will be no fish available for purchase, even for sick people. 
  • There will be no arrogant people left amongst the Jews. 
  • There will be no judges or enforcers left amongst the Jewish people.

Source: Chabad

Wednesday, August 29, 2018

The Straits of Hormuz

This is a re-blog from Feburary 2012, as I noticed that the Strait of Hormuz is once again in the news.

Received via email [Yosef Kaner] - free translation from the Hebrew 

Rav Yekutiel Fish posted an interesting quote from Rabbi Shlomo Ephraim from Luntschitz [who lived in the 16th and 17th centuries, more commonly known as the "Kli Yakar"] in his Kli Paz, indicating that the Milchemet [war of] Gog and Magog will be centered in an area he calls Hormuz...... 

In the sefer Kli Paz "The Vessel of Pure Gold" from the commentry Kli Yakar, who was a Rosh Rabbonim [head of the rabbis] in the land of Israel 400 years ago, ''that there will be a sacrifice in Basra'' [Isaiah 34] that should be in the war of Gog and Magog and that it should happen or occur in a place by Basra named Hormuz. And the Navi's words since the sacrifice to Hashem in Basra and the great slaughtering in the land of Edom and it will descend, animals with them and cattle with Abirim [the strong healthy bulls] since the day of vengeance is to G-d and the completion of years of fighting Zion.. And it says ''the animals will descend with them'' to tell you there are many kings in the remaining nations that will join with Edom to help him and the slaughtering to G-d in Basra - a country with a distance from Bavel - its name is Basra and it is next to Asher which is Assyria and Persia in between the boundary of the land of Edom - The Hormuz - and today it is under the rulership of Yishmael and blessed is the one who knows the truth of these things. However it will be there - the war in the end of days.

וְהֶרְאוּנִי דָּבָר מַבְהִיל בְּסֵפֶר 'כְּלִי פָּז' מִבַּעַל הַ'כְּלִי יָקָר' שֶׁהָיָה רֹאשׁ הָרַבָּנִים בְּאֶרֶץ יִשְׂרָאֵל לִפְנֵי כְּאַרְבַּע מֵאוֹת שָׁנָה (ישעי' לד) שֶׁהַ"זֶבַח לַה' בְּבָצְרָה" שֶׁיִּהְיֶה בְּמִלְחֶמֶת גּוֹג וּמָגוֹג יִתְרַחֵשׁ בְּמָקוֹם עַל יַד בַּצְרָה שֶׁשְּׁמוֹ הוּרְמוּז. וְנָבִיא אֶת דְּבָרָיו "כִּי זֶבַח לַה' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם, וְיָרְדוּ רְאֵמִים עִמָּם וּפָרִים עִם אַבִּירִים וְגוֹ', כִּי יוֹם נָקָם לַה' שְׁנַת שִׁלּוּמִים לְרִיב צִיּוֹן". וְאָמַר "וְיָרְדוּ רְאֵמִים עִמָּם וְכוּ'', לְהַגִּיד שֶׁהַרְבֵּה מְלָכִים מִשַּׁאר הָאֻמּוֹת יִתְחַבְּרוּ עִם אֱדוֹם לְעָזְרָם. "כִּי זֶבַח לַה' בְּבָצְרָה", מְדִינָה יֵשׁ רָחוֹק מִבָּבֶל שְׁמָהּ בָּצְרָה, וְהִיא בֵּין גְּבוּל אֲשׁוּר וּפָרַס וּבֵין גְּבוּל אֶרֶץ אֱדוֹם, הוּרְמוּז, וְהִיא הַיּוֹם תַּחַת מֶמְשֶׁלֶת הַיִּשְׁמָעֵאלִים. וּבָרוּךְ הַיּוֹדֵעַ אֲמִתָּתָם שֶׁל דְּבָרִים, אוּלַי יִהְיֶה דֶּרֶךְ שָׁם הַמִּלְחָמָה בְּאַחֲרִית הַיָּמִים"

Monday, August 27, 2018

Word Power

The Baal Shem Tov taught:
Your soul is mixed with good and evil, in order that it should be free.
Therefore, when you speak holy words, they draw down new life from holiness, and when you speak evil words, they draw down new life from the root of evil and the Other Side. The latter causes you to do evil.
So everything in your life, whether for evil or for good, depends upon your speech.

Thursday, August 23, 2018

Mad World

Art: Mike Worrall

This is for me, and everyone else who's feeling the same way right now.

"A king was informed by his chief minister that there had been blight on the crops that year. They were affected so greatly that anyone eating the grain would become insane. "But" said the minister, "there is no need for us to worry. I have set aside enough grain from last year's harvest for the both of us that will last until the harvest of the following year."

The king shook his head. "No," he said. "I will not allow myself any privileges other than those shared by my subjects.  "We shall eat of the same grain," the king continued, "and we shall both go insane together with the rest of the population. But here is what we shall do. You and I will mark our foreheads with an indelible imprint, so that when we go insane, I will look at you and you will look at me and we will know we are insane."
[Rebbe Nachman of Breslov]

Wednesday, August 22, 2018

Prayer for Rain

Here in Australia we have been praying for rain to ease the terrible drought affecting our country. Looks like we're going to get bucket loads of rain in a few days time.... praying that we do.

Photo Kaycee Kennedy

"You shall have complete and accurate stone weights"
[Ki Teitzei 25:15]

Throughout the generations, gedolei Yisrael scrupulously kept the mitzvah of maintaining accurate weights and measures.

In a certain city, the sages decreed that a fast day be held on account of the lack of rain. The entire city fasted as the sages had ordained, but rain still did not fall.

That night, the Rav of the city had a dream. In it, he was told that if a particular storeowner would lead the community in a prayer for rain then rain would, indeed, fall.

The next day, the Rav gathered the entire community to pray together for rain. To everyone's surprise, he asked the storeowner to lead the services.

The storeowner declined, claiming that he was but a simple man and unfit to lead the prayers. The Rav, however, did not relent, and he explained that it was specifically the storeowner who could come to their aid and no-one else.

The storeowner left the shul and returned holding a pair of scales that he used to weigh his merchandise.

He approached the bimah and cried out "Master of the Universe! The two pans of these scales parallel the two heis of Your Great Name! The bar parallels the vav, and the handle parallels the yud.

"Master of the Universe! If I have used these scales dishonestly and thereby desecrated Your Holy Name, I hereby accept upon myself whatever punishment I deserve! But if I have acted in an upright manner, then I pray that You send us rain of blessing!"

As soon as the storeowner finished his words, the sky filled with clouds, and it began to rain.

Source: Rabbi Yisroel Bronstein

Tuesday, August 21, 2018

Real Love

from the writings of the Ben Ish Chai

Real love is reciprocated: "As in water, face reflects face, so is the heart of man to man" [Proverbs 27:19]. Reflections in water are an apt metaphor for the reciprocity of feelings.

The Hebrew word for "water" - mayim - is a reflection of itself: it is the same read forwards or backwards.

Love is reciprocated, though, only if it as strong as the love of father for son, brother for brother, or husband for wife. Weak love might not be returned.

"Love your neighbour like yourself" - love him so strongly that he will naturally reciprocate with love like you have for him.

Monday, August 20, 2018

Your Own Piece of The Land

Guest post by Chaim Apsan

That we live in special times, close to the Messianic age is already no surprise. Our sages already stated in numerous places that the world would go crazy before Mashiach shows up, our enemies would rise to threaten us and a great war would ensue.

Yet, Rashi himself added a beautiful sign: the Land would give its fruit, welcoming the return of the lost nation. This, we see with our eyes.

Now, perhaps we are also witnessing a new sign of the coming redemption which has escaped our radar: the possibility of every Jew owning his share of the Holy Land, something thought to have been reserved for the Messianic age.

Founded by Rabbi Meir Leibowitz, Kinyan Eretz Yisrael has risen to the task of leasing Land to Jews so that they can perform the Mitzvot dependent on it. The idea came some 14 years ago, when Rabbi Meir bought two farms, one in Moshav Mazkeret Batya for planting wheat and one in Moshav Zichron Yaakov for the cultivation of grapes.

How to proceed

Contrary to what was back in the days, acquiring your piece of Eretz Yisrael is now easier than ever. All you need to do is access Kinyan Eretz Yisrael's website , choose between grapes and wheat (or both), whether for 1 year or 3 years (in which there's a big discount) and pay.

And that's it! From this moment onwards, you own your own 4 amot of Land in which you are able to perform all its 28 Mitzvot, including Ma'asrot, Terumot, Leket, Shikhekhah, Shmittah and many others.

It's noteworthy that Rabbi Meir has been working closely with the guidance of the tzaddikim of our generation, in order to reach out for Jews around the world. Some of the great names include Rabbi Aharon Yehuda Leib Shteinman ZT"L, Rabbi Yosef Shalom Elyashiv ZT"L, Rabbi Chaim Kanievsky Shlita, the Admor of Boston, the Admor of Novominsk Shlita and Rabbi Yisroel Belsky ZT"L. These and many others have already given their brachot and haskamot to Kinyan Eretz Yisrael.

During harvest time, Rabbi Meir and his team dedicate a week to the performance of the Mitzvot. All members who have bought plots of Land are welcome to come and do the Mitzvot themselves. This is a unique opportunity to show our love to this wonderful gift Hashem has given us.

In case someone is unable to come, Kinyan Eretz Yisrael's rabbis are ready to perform the Mitzvot on their behalf (thereby also giving them the merit). In this case, all produce will be given to Jewish families in need.

Concluding remarks

With all the challenges our generation pose, we are blessed to be able to acquire our portion of the Eretz Yisrael and show our love to it in ways our parents and grandparents could only dream of.

Kinyan Eretz Yisrael fills a void in the performance of Mitzvot, which was once the domain of farmers. To allow every Jew to possess his own share of the Holy Land has been Rabbi Leibowitz's intent from the start (as he explains in an interview in Hamodia 3 Adar, 5767 – February 21, 2007, see more on the website).

Rav Kook already taught [Moadei Harayah, pp. 419-20]:

“We have a great obligation to awaken the ancient love of Zion: a love that is eternal and burns in a flame of holy fire within the hearts of the Jewish people wherever they may be. We must fight with all our strength against any hatred of our holy land—which has begun to affect some of us. With a mighty arm of the spirit and with the eternal holiness of the beloved land, we must destroy the contamination of the spies, a contamination which began to spread at the very point of the possible redemption.”

As Rosh Hashanah approaches, this is a unique opportunity to increase in our Avodat Hashem, acquire new merits and hasten the geulah shleimah, may we see it soon with our own eyes, amen.

Sunday, August 19, 2018

Dreams and Mazal

I put this video on the blog two years ago, and it came up on my FB feed today.... I watched it again, and it's really a stand-out lecture.  If you didn't see it previously, take the time to listen now.  There is so much information here: about the soul, it's structure inside our bodies, it's journey as we sleep, testifying in the Heavenly Court, how to protect your soul while your sleep, all about your dreams and how to know if they are real or just nonsense, why you may feel like your are falling when you wake from a dream... and so much more.

Friday, August 17, 2018

The Signs Hashem is Sending Us

This show was recorded a few days ago: Tamar Yonah speaks to Rabbi Eliyahu Kin

''Wake up, look around, we are in an auspicious time.

Lunar events, earthquakes, the world on the verge of a possible WWIII…

what does it all mean, and what are we supposed to do about it?

Thursday, August 16, 2018

Opening The Gates

''Karma'' is the word given to the Hebrew term ''midda kneged midda'' - measure for measure

Judges and police officers you shall appoint in all your cities..... [Shoftim 16:18]

This verse can be understood in the light of the teaching found in the Talmud in Berachos [61b] that "Tzaddikim are judged by their yetzer tov [good inclination] and the wicked are judged by the yetzer hara [evil inclination]. The average person is judged by both."

The righteous have an admonisher inside them who reproves and reprimands them even about the good deeds that they perform. He points out the defects and shortcomings of their actions, how they are lacking and how they should have been performed for the Almighty Creator. In this way they are "judged by their yetzer tov".

The wicked are just the opposite. Not only do all their actions appear good in their eyes, but their evil inclination shows them that even the evil deeds they do are good. Thus, the wicked are judged by the yetzer hara.

But the average person is judged by both, and as the Tanna taught, "we are average people" - that a person should always consider himself a beinoni, average, as someone who walks on both paths. On the one hand, he should constantly rebuke himself, debating his own actions; he should consider himself to be falling short of properly serving Hashem and fulfilling his obligations. When doing mitzvos, he should understand well that he has not acted properly with true clarity and purity as befitting the service of the Almighty; he should be humble and lowly in his own eyes.

Even so, one should not consider himself wicked, Heaven forbid, as our Sages taught: "Do not be wicked in your own eyes" [Avos 2:18] Otherwise if one does consider himself wicked, he will have no motivation to perform the mitzvos, not to learn Torah or pray or perform any good deed. He will give up hope, resigned that he is not worthy enough to do these things. Therefore, one must hold on to both paths at the same time in order to be complete. Then he will fulfill the teaching of our Sages "With all your heart" [Devarim 6:5] - with both inclinations. This is the meaning of "we are average people" and the "average person is judged by both".

Thus it says "Appoint for yourself judges and police officers". This refers to the two judges we spoke about, the good and evil inclinations. The good inclination is an "officer" since it polices the nation, preventing them from committing any offence, and so the good inclination admonishes and rebukes man for his misdeeds and shortcomings in serving G-d.

"In all your cities" [literally "gates"] - every mitzvah and holy act has its own gate. When a person learns, prays, or does any other act of holiness in this world, he opens the gates to that specific mitzvah above.

Source: Mipeninei Noam Elimelech
Translated by Tal Moshe Zwecker

Monday, August 13, 2018

Teshuva: The True Meaning of Repentance

Rabbi Mendel Kessin, latest shiur

3 Elul: Yahrzeit Rav Kook

It was the first of Elul, 5695 [1935], when Rabbi David Cohen [known as ‘the Rav HaNazir’] arrived at the guest house where Rav Kook was staying in Kiryat Moshe.

Exactly twenty years had passed since their first transformative encounter in Switzerland. This time he held in his hands a special document to show his dying master.

For twelve years, the Rav HaNazir had labored to organize Rav Kook’s writings into a systematic, comprehensive work. As his revered master lay on his death bed, he showed him the beginning fruits of his labor - the title page of the first volume of Orot HaKodesh. Rav Kook rejoiced; and he shed tears.

On the day of his death, Rav Kook motioned to his son, Rav Tzvi Yehudah, to come close. “Please pay off any outstanding debts. I do not want to owe anyone, not even the smallest amount.” He then made a second request: “Please prepare my writings for publication. But take care that the only title given to me is ‘rabbi.'”

With great effort, Rav Kook turned his face towards the scholars in the room. When it became clear that his soul would soon depart, the people cried out, “Shema Yisrael!” Rav Kook whispered after them, “Shema Yisrael,” breathing his final breath with the word echad - one. “The Eternal is one.”

The Rav HaNazir wrote:
“When the Rav passed away, We heard a heavenly voice. The voice called out, “Haim, ad olam!” ‘Life, forever!’ Even after completing life in this world, the soul continues, and it grows even stronger, with blessing, in eternal life.”

[Stories from the Land of Israel. Adapted from Malachim Kivnei Adam, p. 420; preface to Orot HaKodesh, pp. 24, 30.]

Avraham Yitzchak HaCohen Kook was born on the 16th Elul 5625 (September 1864). On the day of his bris, he received a kippah as a gift. From that day on, his parents always kept a kippah on his head. Even while he was sleeping, Avraham Yitzchak's parents did not take the kippah off his head so that he should not be bareheaded - not even for a minute. The little boy would not fall asleep without his kippah. When he turned over and it fell off, he immediately woke up.

Avraham Yitzchak was four years old when he was brought to the cheder (school) in his home town of Geriva, to learn to read. The teacher offered him a siddur and turned to the page with the alef-bet. The child stubbornly refused to learn.

"Why won't you study?" asked the teacher.

"I want to learn from the big books" replied Avraham Yitzchak shyly.

"Which big books?" asked the teacher.

Avraham Yitzchak did not know how to answer. Instead he ran home and brought back a Shulchan Aruch, the Code of Jewish Law, and another large heavy book. The teacher smiled and said to the child: "If you want to be able to learn from the big books, you must first study from the small books." Avraham Yitzchak understood and began to read the alef-bet from the siddur.

In the same cheder, there was a class of older children who were studying Torah. Every Friday, these children were tested on the material they learned all week. One Friday, an interesting thing happened. One of the older children did not know the answer. There was silence. Sudddenly, the voice of a small boy from the youngest reading table was heard. It was the answer, spoken clearly and correctly. Avraham Yitzchak had been listening to the lessons of the older children and had understood them.

Little Avraham Yitzchak invented an unusual game to play with his friends in cheder. He arranged the children in rows. Each child had a knapsack on his back, as if they were getting ready for a long journey. Avraham Yitzchak was their guide. The small soldiers asked: "Where are we going?"

"To Israel, to Eretz Yisrael..."


After many years of diligent study, Rav Kook was appointed as the rabbi of Zoimel, one of the small villages in Lithuania. After serving as rabbi of the town of Zoimel, Rav Kook was appointed the rabbi of a large city, Boisk. In Boisk, the Rav could sit and learn Torah for many hours each day. There was a time when he would learn 50 or 60 pages of Talmud in one day.

Many years passed before the Rav went to live in Eretz Yisrael. When the possibility of becoming the Rav of Jaffa arose, he refused all other appealing offers which came from European Yeshivot which asked him to be their Rosh Yeshivah or from great cities abroad, whose congregants wanted him to be their rabbi.

In addition, the congregation of Boisk refused to allow their rabbi to leave, until the Jews of Jaffa wrote to them explaining that the mitzvah of yishuv Eretz Yisrael, settling the land of Israel, takes precedence over everything else.

On Friday 28th Iyar 5664 (10 May 1904) Rav Kook went to live in Eretz Yisrael. He was received at the port of Jaffa with great honours and began his term as Rabbi of Jaffa. At that time, Israel was under Turkish rule and Jewish settlements were first being established. Jaffa was one of the main centers of Jewish settlement.

Hundreds of people from Jerusalem, Rishon LeZion, Rehovot and Petach Tikvah came to welcome the Rav and to form their own impressions of this unique figure, and his wife the Rabbanit Raiza Rivka.

The first World War broke out. The Rav had gone to Europe on shlichut, as an emissary for Eretz Yisrael, and could not return to his home in Jaffa because of the war. He stayed in London and served as a rabbi of the city. But he was constantly worried about the fate of his community in Jaffa and the hardships facing Jews in Israel which was then in a state of siege and famine.

After the war ended, the Rav returned to Eretz Yisrael. The Jews of Jaffa wanted him to continue as their rabbi. At the same time, the community of Jerusalem asked him to become their rabbi. The Rav debated this dilemma for quite some time. He knew that a small part of the Jewish community of Jerusalem did not want him as Rabbi. He did not want to be the cause of fights and arguments in the Holy City. On the 3rd Elul 5679 (29 August 1919), the Rav came to Jerusalem and only after a while did he bend to the will of the community, and become the rabbi of Jerusalem.

Here he established the centre of the world-renowned Yeshiva Merkaz HaRav, the "Centre of the Rav". Later, along with Rav Yaakov Meir Charlop, he instituted the Chief Rabbinate of Eretz Yisrael, with both rabbis acting as Chief Rabbi. All his time and effort was dedicated to the Rabbinate, the affairs of the community, and to the learning of Torah.


The author, Tikvah Sarig, tells the following story about Rav Kook:

On the first Yom Kippur eve, after my father passed away, I was not yet five years old. Every morning since his death, my mother would wake me before dawn and wipe the sleep from my eyes with the same words: "Get up, my daughter, my neshama, my soul, to pray for the memory of your righteous father, the tzaddik".

What a tzaddik was, I did not know, but I imagined he looked like this: a kippah on his head, his beard long, his eyes warm and good, the palms of his hands soft, and his voice, melodic. Just like my father who was taken from me.

It was erev Yom Kippur. After the pre-fast meal, my mother took me to the house of Rav Kook. The sun was about to set. We marched quickly to the Rav's house. The streets were filled with worshippers, clad in white, hurrying to the synagogue to hear Kol Nidre, the opening Yom Kippur prayer.

Opening the door, we were welcomed by the fragrance and warmth of burning candles. Rebbetzin Kook and her daughter opened their arms to us and began to cry. My mother patted my head.

"Soon you will go into the Rav's study to receive his blessing" said the Rebbetzin.

With her words, my fear grew. I sighed loudly. Just then, the great door opened and from within, a righteous man, a tzaddik, came out. He was all dressed in white, his gartel was embroidered with gold. On his head he wore a white kippah; his beard was long. His eyes, warm and good, were looking at me with pity and kindness.

"Aba! Daddy!" I cried and clung closely to my mother, hiding my face in her dress, my limbs trembling. I heard my mother's voice through my tears: "Go my child. Receive a blessing from the honoured Rav!"

She led me a few steps towards him. The Rav took my small hands into his warm, soft ones.

"Do not cry, my child" he said, placing his hands on my head. "Do not be afraid of me. I was a friend of your father. Come here and I will bless you on this holy day."

The Rav's hands were soft and warm - just like my father's. His voice was melodic - just like my father's. I felt as if a river of kindness and warmth washed all over me - from my head to my toes - just like when I used to sit on my father's lap.


Rav Kook was so righteous that he always forgave his enemies and even loved and blessed them.


In his last days, the Rav became very sick. He suffered in terrible pain. It was difficult for him to learn, and it was difficult for him to hide his anguish from his students and relatives.

On the morning of the 3rd Elul, his condition became worse. Even though speaking was very hard for him, he strained himself and demanded of his family and students not to add any titles to his name on the cover pages of his books, not to eulogize him, telling them (do not call me) "Rabbeinu, our Rabbi, and not the "Chief Rabbi of Eretz Yisrael" - "Simply HaRav - the Rav".

A large crowd stood outside the house, where the Rav lay on his deathbed. He raised his eyes to the window in his room. Everyone in Eretz Yisrael knew that a great leader, a teacher, a man of wisdom, was about to leave the land he loved so much.

The Rav grew weaker by the hour. His family, relatives, and a number of his students gathered around his bedside. In his last hours, the Rav's face was turned towards the wall. His students knew that it was written in the Talmud: "If a man passes away with his face towards the wall - it is a bad sign, and if his face is turned toward the people, it is a good sign". With his remaining strength, the Rav struggled and turned himself to face the people. At the last moment, all those who were standing around the Rav broke out saying "Shema Yisrael".

At sunset, on the third day of Elul 5695 (Sept 1st, 1935) the Rav passed away. The news flashed through the Jewish nation with the speed of lightning. The backbone of the Jewish nation was broken. The Rav of the generation was gone, the Rav of the era, the Rav of Eretz Yisrael at the time of her rebirth.

Exactly 16 years (3rd Elul) after Rav Kook ascended to Jerusalem, he ascended to Heaven.

Source: Reprinted from "Stories from the Life of Rav Kook" edited and translated by Masha Fridman

More on Rav Kook at Rav Kook Torah

Thursday, August 9, 2018

Open Your Hand Generously

Rav Kook [at left]
by Chanan Morrison
“When... any of your brothers is poor, do not harden your heart or shut your hand against your needy brother. Open your hand generously, and extend to him any credit he needs to take care of his wants.” [Re'eh 15:7-8]

Rav Kook taught that the true goal of tzedakah is not to assist the poor, but rather to refine the character traits of the person giving. After all, if the purpose was to help the poor, God could have provided other means for their support without having to rely on the generosity of society.

“The clearest proof that poverty exists in order to perfect society is the fact that it is a constant and common phenomenon... Thus it must have a clear purpose and design by Divine Providence.”

“Without a doubt, [assisting] the needy promotes a number of virtues. It develops our traits of humanity, softens the heart’s callousness, fosters our sense of generosity and empathy for others, and enables us to actualize our innate love for goodness and kindness - precious qualities that crown the human soul.”

Below are two stories which illustrate Rav Kook’s remarkable generosity. Both incidents occurred during the years that he served as chief rabbi of Jaffa, from 1904 to 1914. These incidents were not meant to serve as an example for others, but were simply natural expressions of the rabbi’s profound caring and compassion for those who needed help.

The Rabbi’s Salary

Rav Kook’s wife once appeared before the community directorate of Jaffa, headed by Mr. Meir Dizengoff, with a serious complaint. She had not seen her husband’s salary for months and had no means of support. The leaders of the community were shocked. After investigating the matter, however, they discovered that the rabbi himself was distributing his income to the needy.

The leaders asked Rav Kook how he could act in such a manner, caring more for strangers than his own household.

Rav Kook responded simply, “My family can buy food at the local grocery on credit. Others, however, cannot do so. Who would agree to give them what they need on credit?”

From that day on, the treasurer of the community was given strict orders to give the rabbi’s salary only to his wife.

The Disqualified Guarantor

In 1907, the Jaffa correspondent for the Chavatzelet newspaper published an article criticizing the Anglo-Palestine Bank (now known as Bank Leumi). Apparently, a man applied for a loan in the bank and was asked to provide eleven guarantors. The man managed to find fourteen people who were willing to sign, one of whom was Rav Kook. The bank, however, disqualified most of them - including the rabbi.

The correspondent’s conclusion was that the bank deliberately discriminated against religious Jews.

A few weeks later, a rejoinder appeared in the paper. The author, almost certainly associated with the bank, argued that the bank was justified in its rejection of Rav Kook’s guarantees. He wrote:

“The rabbi is extremely good-hearted and gentle by nature. The poor cling to him. The only reason there are some beggars who do not knock on his door is because they know he has no money. If they only knew that they could get money in exchange for a small piece of paper, which he can always grant them, they would give him no peace.”

“Besides which, [if the rabbi would be accepted as a guarantor], he would unwittingly put himself under the burden of debts, from which he would be unable to escape. Large amounts of money would be lost, and one of the following would suffer: either the esteemed rabbi - and it would be highly unpleasant for the bank to extract money from him - or the bank itself. Therefore, the bank decided unanimously not to honor the rabbi’s guarantees.”

[Adapted from Ein Eyah on Pe'ah, pp. 308-310. Stories from An Angel Among Men by Simcha Raz, translated by R. Moshe Lichtman, pp. 344-346]

Tuesday, August 7, 2018

Chessed Shel Emmet

Text by Rabbi David Hanania Pinto 

The month of Elul is at our doorstep, these are days of mercy and supplication as we prepare for the approaching Day of Judgment, the day we will cry out and beg our Creator: ‘Inscribe us for a good life, all the sons of your covenant!’

Rav Eizik Sher Zatzal explained that in order to merit ‘a good life’ in this world we have to keep those Mitzvot in which we specifically eat of it's fruit in this world – such as Chessed, kindness. Of particular power is Chessed Shel Emmet, true kindness, which is the type of kindness where the giver doesn’t expect anything in return. A kindness where the recipient doesn’t know that any kindness was done to him. Such Chessed is termed ‘Chessed for the sake of Chessed’, and it is through this that a person can earn himself a ‘good life’.

During the month of Elul there was a notice hung up on the front door of the Talmud Torah, which read as follows: “A king’s rulership is established only when his servants are united in serving Him, so the way to achieve ‘shetamlichuni Aleichem’ (you shall crown me King over you) is to form a united front. It is incumbent upon us to accept on ourselves that the entire year we will busy ourselves with loving our fellow. And that is how we will crown Hashem king. Let none of us say this is too difficult, because when a person gets involved in various ideas [of chessed] it will slowly become easier, and especially if one follows the path [presented in the book] Tomer Devorah."

Rav Simchah Zissel of Kelm told his students during the final semester of the Talmud Torah in Grubin, that the main Avoda of the approaching month of Elul is to make efforts to tolerate even those with outlooks and opinions differing greatly from our own. “This is our prime obligation this Elul” he instructed.

In a discourse presented by Maran Rosh HaYeshiva HaRav Ahron Leib Steinman, zatzal, during the days of Selichot, he mentioned that it is Hashem’s desire that each individual arrives at Rosh Hashana with the recognition that Hashem is king and that he wants to serve Him. The words ‘vetamlichuni aleichem’ (crown me king over you) means we must resolve to think our every thought through the prism of the Torah, whether in matters between us and our fellow man or between us and Hashem.

If we would stand back and observe the quarrels and fights going on around us, what are they fighting about? Why is it worth their while, what do they gain from it? Don’t they realize that for every ‘Vitur’ (concession to the other) they would reap enormous gains, as Chazal tell us ‘One who goes against his natural tendencies of character Hashem will remove all his sins’. And who amongst us would say we don’t need atonement… for there is no such thing in this world as a perfect Tzadik who has never sinned…

Those who stubbornly stand firm and insist on their rights, not giving in an inch, what do they gain? One must constantly ‘weigh the loss of a Mitzvah against its reward, and the reward of a sin against it’s losses’. When we think along those lines we will see right away when the calculation is not quite right. One must accept the yoke of Heaven in all matters – and when a person makes the correct cheshbonot he will only stand to gain, and perhaps even be saved from dispute, slander or gossip and other types of sins.. it is an unlimited gain. That is how a person should crown Hashem king over himself, and he will merit a good year.

Sunday, August 5, 2018

Individual Tests

''...for the Lord, your God, is testing you...'' [Re'eh 13:4]

One of the basic teachings of the Torah is that God does not expect of a human being anything which is beyond the human capacity to carry out.  This is quite understandable, for even a human being, who is very far from absolute perfection, would not expect of a tool that he has fashioned any more than he has put into it.

Certainly God, the Creator of man, knows man's capacities.  From this, it immediately follows that when a person faces any kind of a test of faith, it is certain that he has been given the capacity to overcome it.  And the more difficult the test, the greater are the individual's capacities.

The reason that an individual is tested is not because God wants to know how he will acquit himself, but in order that this person be afforded the opportunity to realize his potential, even that which is unknown to him.

And when one's potential capacities are released and activated, they become part and parcel of his or her arsenal, to be used for personal as well as communal benefit.

Source: Excerpt from a letter of the Lubavitcher Rebbe

Friday, August 3, 2018

Where is Moshiach?

Rabbi Anava asks: what are we doing wrong that Moshiach is still not here? We are already past the due date, what's going on? [includes current events, Gog u Magog, the state of the world and the fact that so many people are alone now]

Sunday, July 29, 2018


I sat on a roof and watched the moon eclipse over Sydney Harbour early Shabbat morning. It was the most amazing sight, and I watched it for over an hour.

It seemed fitting that the moon would eclipse as my father Mordechai ben Menachem ob''m had passed away only hours earlier.

I will be sitting Shiva this week.

Thursday, July 26, 2018

The Longest Eclipse

The longest eclipse of the 21st century can be seen Friday nigth/Saturday morning.

Video: Rabbi Simon Jacobson 
Some of life's greatest lessons can be derived (learned, gleaned) from the cosmos. We can learn much from just looking up at the heavens (sky) and watching the celestial bodies in space. This is especially true for the moon, which has always mesmerized the human race. Its close proximity to earth, its haunting glow, its phases and effects on our tides and plants -- have fed science, religion and folklore, and our quest to better understand ourselves and the world in which we live. 

During the night of the full moon this month (on July 27/the 15th of Av) the longest total lunar eclipse of the century will fill the sky (it won't be visible in North America, but most of the Eastern Hemisphere will see it). Totality will last for 1 hour and 43 minutes! 

Please join Rabbi Jacobson for this special full moon edition, and learn fascinating lessons - personal, spiritual and psychological - (personal, spiritual and psychological lessons from this historic lunar eclipse. Discover the deeper meaning of the moon as an archetype reflected in each one of us, and how the lunar cycles and eclipses illuminate and teach us extraordinary personal, spiritual and psychological lessons for our lives and our relationships. 

Wednesday, July 25, 2018

Understanding the Kaddish Prayer

For Michoel ben Mordechai a''h

Why is the Kaddish prayer so important?  What exactly does it mean and how does it benefit the dead?

Rabbi Mizrachi gives some interesting insights, including the topics of reincarnation and Gehennom.

Wednesday, July 18, 2018

Rabbi Mizrachi on Trump/Putin

Right at the start of this shiur, hear Rabbi Mizrachi's take on the Trump Putin meeting yesterday.

Tuesday, July 17, 2018

The Secret Message behind the teachings of the Ari'zal

Rabbi Alon Anava

5 Av - Yarzheit Arizal

Arizal Synagogue, Safed - Photo Steven Pinker

The Arizal [1534-1572] - Rabbi Isaac Luria was the most famous Kabbalist in the city of Safed, Israel who became known as the "Arizal" or ARI, an acronym for “The G-dly Rabbi Isaac of Blessed Memory.”

The Arizal passed away at the age of 38, and it was only during the last two years of his life that he met his foremost disciple, Rabbi Chaim Vital. The Arizal himself never wrote any books, however all his words were faithfully recorded by Rabbi Chaim Vital in what is known as Kitvei Ari, the “writings of the Arizal.” The Kitvei Ari is the key to the secrets of the Zohar, and it was the Arizal who formulated the Kabbalah into a comprehensive system. Rabbi Chaim Vital writes in the name of the Arizal that, “It is a Mitzvah to reveal this wisdom.” Until the time of the Arizal, knowledge of Kabbalah was not known outside of the tightly knit circle of the tzaddikim.

More about the Arizal at Ascent of Safed or click on the label "ARIZAL" below to read more of his teachings.

The Essence of Tisha B'Av

Rabbi Mendel Kessin

Thursday, July 12, 2018

An Upside Down World

This one is for my brother Michoel ben Mordechai, a"h.

When the light that enters our eye reaches the back of the lens to form a picture the objects appear upside down and backwards. Only when the image reaches the brain is the image corrected, allowing us to see right side up.

As we know, "nothing is for nothing" and everything was created with Hashem's infinite wisdom. This begs the question of why would Hashem make our visual experience so roundabout? Why would our initial viewing experience be, out of all things, upside down?

The gemara [Bava Basra 10b] tells the story of Rav Yosef the son of Rav Yehoshua who became very ill and lost consciousness. When he awoke his father asked him, "What did you see?" He told his father, "Olam Hafuch Ra'isi Elyonim L'Mata V'Tachtonim L'Mata", I saw an upside down world. The rich people who are regarded here as the upper echelons of society were considered lowly people, while the poor wise people who do good deeds and are considered the lower class here were considered the upper crust over there. His father answered him that he was mistaken. He did not see an upside down world, but rather the world as it truly is. The world we live in is the upside down world.

Every one of our 248 physical limbs mirrors a spiritual limb. Our eyes are our main interface with the world beyond us. Yet the image the world projects is upside down. Only when the image enters our brain and we use our mind to process it, do we make heads and tails of it. The same holds true for the story behind the picture. What we see at first glance without using our Sechel [inteligence] - is always upside down. Just like the brain processes images and straightens them out, so too our brain must use its unbiased intelligence to make sense of the things we see.

Just like flipping an image, understanding the story is meant to be simple and a routine operation as the Pasuk [Koheles 7:29] says, "Asa HaElokim Es Ha'Adam Yashar", Hashem made a person straight. Unfortunately we all have forces within us that interfere with this process, be they poor Middos [traits] or selfish motives. We let these things take over our brain, as the pasuk concludes "V'Heima Bikshu Cheshbonos Rabbim". But the choice is our to see the world with clarity if only we choose to do so.