Holidays

• The Great Shofar

  Nov 4, 2025 Admin 0 Comments

  Shofar has three distinctive sounds - Tekiah, a long, loud blast; Shevarim, three broken blows; and Teruah, nine broken blows. Why exactly are these notes being played? 
  
  The story is told in the Talmud, a mother of General Sisra would always wait for her son to return home from the battle. One day, she waited and waited, and it got very late, and he was not coming back, since he usually should have been back a while ago. She understood that he had been killed, and she started to cry for her son. She cried a bitter cry that only a mother would cry for her son.
  
  So we mimicked her cry with a shofar. 
  
  My question would be a pretty simple one: Why do we mimic the cry of a non-Jewish lady in our service to G-d? What does she have to do with us? We have plenty of our personalities crying throughout the Torah —so why don't we use any of them? Why is the cry of this lady being used?
  
  So, please allow me to offer you what may be the explanation.
  
  In the story of Akedat Yitzchak, when G-d comes to Avraham Avinu, He asks him to bring his son as a sacrifice. The Parashat Vayera 22:2 says: "Take your son, your only son, the one you love, Isaac, and go to the land of Moriah. Offer him there as a burnt offering on a mountain, I will show you." So Avraham Avinu goes and ties up Yitzchak, and places him on the Mizbeach. Once he was on the Mizbeach and Avraham was about to bring him as a sacrifice, Hashem tells him, "Avraham, Avraham. Do not raise your hand against the boy or do anything to him. Because now, I know that you fear G-d since you have not withheld your son, your favored one, from Me." But Midrash says that Avraham Avinu wanted to carry out the commandment, to bring Yitzchak as a korban, and some say he did so. 
  
  So here's my question: why such a desire to hurt him? Yes, I know he wanted to carry out the commandment, but for Yitzchak, it wasn't a fun moment. Later, we see that when Avraham goes to fight for Lot and is offered prisoners instead of gold, he declines, saying he won't take even shoelaces from the king as booty. Again, why not feel bad for the prisoners and take them and set them free, or convert them and show them the path to serve the True G-d?! When it came to Yishmael, and Hashem told him to listen to Sarah and throw him out, Avraham Avinu grew sad, but Hashem reassured him, saying He would make a nation out of him, since he was his seed. How come Avraham didn't feel sad for the prisoners or Yitzchak? No compassion was shown, if I may say so.
  
  We go further into the story of Chana in the Book of Samuel. Chana had no children and was praying for a child. Eli, the Cohen, saw her and thought she was drunk; she asked him a question: "How come you didn't see in your prophetic vision and bless me so I can have a child?" Why didn't you feel bad for me? Again, no compassion was shown.
  
  More on the story of Chana and Penina. You'll be amazed at how much suffering Chana had to endure, all because she had no kids. This is yet another case of zero compassion.
  
  We go to Yaakov Avinu. When Rachel approaches him and asks him to give her a child, he tells her to talk to G-d, since he can't help her. Again, there is no compassion shown.
  
  The same happens with the brothers and Yoseph. Yoseph begged them to return him to his father, but they sold him to Egypt, again without compassion.
  
  During the First and Second Bet Hamikdash, there was no compassion shown toward one another; the nation had plenty of man-to-man problems, to the point that Hashem allowed the Two Temples to be destroyed, millions to be killed, and millions to be sent into exile.  
  
  This was when the Men of Great Assembly made it a law to blow the shofar in exile - mimicking the cry of a non-Jewish lady - the mother of General Sisra. The nation went into exile to be amongst the non-Jews, and there in those distant lands to blow the broken sounds of the shofar and to experience hatred, humiliation, death, pain, and suffering - because the nation has displayed no compassion towards each other in Israel, in the Land of G-d, and in the House of Hashem. 
  
  And now two thousand years later, we are bitter and have suffered plenty. But how do we know that we, as a nation, have acquired the trait of compassion and are ready for the next chapter of our history?
  
  In the Book of the Prophet Isaiah, Chapter 53 discusses Mashiach and his suffering. Here comes the question: Why does Hashem make him suffer? Why put him through so many—no compassion shown—moments? Let him live his life, and later appoint him to carry out his mission. Does it make sense, wouldn't you think? 
  
  And here's why Mashiach is going through the rough waters...
  
  After a long exile and plenty of suffering, Hashem wants to see - if and when the Nation of Israel will find a potential Mashiach; Hashem awaits for the nation to feel his pain, "to rescue him," and to "come over to the Mizbeach on which Mashiach is tied and suffering", and this time say to Him - to Hashem:
  
  "Hashem, Hashem, do not raise Your Hand against the boy, or do anything to him. Since now, You know that we fear G-d... - for thousands of years, away from home, in exile, scattered all over the world, we have seen it all - death, illnesses, wars, pogroms, hunger, hatred, humiliation, difficulties, pain, suffering, and have had plenty of other unpleasant events happen to us. We have seen them all, and we have experienced them all, but we have stayed as Jews and still fear ONLY You. And now the time has come to "take this boy OFF the Mizbeach" and offer our korban - this prayer, and blast the shofar, just like Avraham Avinu did on That Day. And with that blast, he started the exile, but Today - this exile will end with us right now, also with the blast of the shofar. The blast of Tekiah - a long, loud blast - תקע בשופר גדול לחרותנו - Teka b’Shofar Gadol l’Cherutenu - Sound the Great Shofar for Our Freedom. No more the sound of the broken blasts - no more sorrow, tears, pain, and hardships.”
  
  And with this long blast of shofar, the nation closes the old chapter of Exile - of this Galut and begins a new chapter in History - the Chapter of Geulah Shlemah, a Complete and Long-Awaited Redemption.

  May it be so, and in our days, Amen!!

  Shmuel Katanov
  09/10/2024

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• Why the community of the ancient Jerusalem was destroyed?

  Nov 3, 2025 Admin 0 Comments

  The 9th of Av is the most horrible and darkest day in Jewish history. Thousands of Roman troops came to the walls of Jerusalem, and on the 9th of Av, Jerusalem was on fire. Why? What did the Jews in the community do, so this happened to the nation?
  
  The Talmud, Gittin 55–56, says that the Second Bet Hamikdash was destroyed due to an argument between two people—Kamtza & Bar Kamtza. The story goes like this: a man threw a party and asked his servant to invite his friend Kamtza. The servant went, but instead of going to Kamtza, by mistake, he invited his enemy, Bar Kamtza. Already at the party, as the host went from table to table, he noticed his enemy sitting and having a good time with the rest of the guests. The host came over and asked him, "What are you doing here?" Bar Kamtza politely answered that his servant had invited him. That's when the host realized that his servant had made a mistake and called the wrong guy. Furiously, he asked the guy to leave the party, but Bar Kamtza offered to pay for his meal and asked him not to make a scene and not to humiliate him in front of everyone. But the host refused again and asked him to leave. Bar Kamtza offered to pay half the cost of the party, then the full cost, but the host refused and threw him out.
  
  The Talmud says that people present at the party, especially the Torah sages, sat quietly and didn't get involved. The Talmud rebukes this behavior and says at the end, that this incident was the reason for the destruction of the Second Temple.
  
  Any argument is accompanied by gossip and rumors.
  
  The same thing happened many times in our history, and every time, Hashem's reaction was very severe. 
  
  - Yosef was saying about his brothers to his father, and for that they hated him. Because of this, the brothers sold Yosef, and later the whole family emigrated to Egypt (Bereshit Chapter 37, and Bereshit Rabah 84:7)
  
  - Moshe was puzzled as to why the Jewish people had such a hard life being slaves in Egypt. But when he found out that amongst them were people who spread rumors, he understood why this was their fate. (Shemot and Rashi 2:14)
  
  - When the spies came back and slandered Eretz Yisrael, those who believed paid with their lives - all the adults died and were buried in the desert. (Parashat Shelach)
  
  - Doeg, the Head of Sanhedrin, was solely responsible for the killing of the City of Kohanim. (Shmuel 22:9)
  
  - The armies of Shaul HaMelech were losing battles with the Philistines because people were spreading rumors about (already anointed and future) King David. (Midrash Shocher Tov 7:8)
  
  There are lots of other stories of people being slandered, and all of them have one thing in common: they break one commandment —the Commandment of Lashon Hara, which means saying something bad, even though it may be true. (Shulchan Aruch, Orach Hachaim 156:10)
  
  - It is forbidden to repeat something about someone, even though this may not be negative; this is called Rechilut. (Vayikra 19:16, Mishneh Torah, Chilchot Deot Chapter 7)
  
  - It is forbidden to listen when someone says something negative about someone. The person should admonish the speaker, and if this is not possible, he needs to remove himself from his presence. (Chafetz Chaim 6:2, based on Talmud Ketubot 5A and many other sources)
  
  - And even if the person heard something negative about someone, he is not allowed to believe it; on the contrary, he needs to give him the benefit of the doubt and justify his actions, and always judge a person for good. (Talmud Pesachim 118A, also in the commentaries of Rashbam in Perek HaMekabel)
  
  In the Book of Shemot, Parashat Vayera 18:1 - 18:33, it talks about Avraham Avinu: right after he made a brit, the three angels came to him. One of the angels said that he came to destroy the cities of Sodom and Gomorrah. When Avraham Avinu heard that, he began praying to Hashem and asked Him whether fifty righteous people were living there, so that He would not destroy the cities for their sake. Hashem told him, There are not. Then he asked him to save the cities for forty-five, and again He said they are not there. Then he asked for thirty, and twenty, and still he got a negative answer. Then, once again, he approached Hashem in prayer and asked to save the cities for ten righteous people, but Hashem said that even ten righteous people don't exist in those cities. Rashi says that the lawyer —Avraham Avinu — fell silent, and Hashem left his presence, since there were not even ten tzaddikim to save the cities in their merit.
  
  In the story of Kamtza and Bar Kamtza, there were no ten members of the community who thought well of Bar Kamtza, and who were willing to get up and publicly defend him and stop the host of the party. People have been gossiping about Bar Kamtza, and others have believed it and spread it further. This was an epidemic in a society that had laws against such behavior. People were so sure that Bar Kamtza was the guilty party that they took on the roles of observers at the party. They were judging Bar Kamtza unfavorably because they already had an opinion of him, influenced by all the gossip and rumors circulating before this incident at the party. And with all of this, laws of lashon hara and other laws were broken, which led to the destruction of the Second Temple, loss of millions of lives, and an exile till our time.
  
  We are in exile, which means this disease is still plaguing us. And suppose there's a person amongst us, about whom everyone is talking, and talking very badly, and people believe and spread rumors. Based on these rumors, he is being judged and treated differently, while being subjected to more and more new labels and accusations. In that case, this is called Lashon Hara—talking badly, spreading rumors, and gossip— which Torah calls in two words: sinat chinam or baseless hatred. 
  
  And if in that place you still have 50, 45, 30, 20, or 10 righteous people, who do not believe all that gossip, contrary to public pressure, then there's still hope that Hashem's fury can be turned away. We should always try to prevent the community from speaking and spreading rumors, using our influence and communal pressure, and squash this type of behavior right from the start. 
  
  And if not? And the rumors went far—then there's a job to do: he should be cleaning up. When he sees those who heard and those who might have heard, he needs to convince them that this is not true and ask Hashem for mercy. (Sefer Chafetz Chaim). Otherwise, as was said in the previous articles, our Small Batey Mikdashim—homes, synagogues, and social places — are at stake. 
  
  Our Sages taught, "Any generation in which the Temple is not built, it is as if it had been destroyed in their times" (Talmud Yerushalmi, Yoma 1A). Because that generation continues in the footsteps of the one who destroyed the Temple, they are not trying to fix the mistakes of the past generations, but continue doing the same destructive sins in the eyes of Hashem and the nation.
  
  Our goal is to build strong families and communities which have to live by Torah laws. Based on our life experience, we need to help people by giving them advice, guiding, and encouraging all those who fell in life - and to do this not because we owe them or they owe us, but just like that, as the Gemara says: Loving and helping another Jew without any reason, as Achavat Chinam or Baseless Love. 
  
  This action alone will grow, multiply, and strengthen the Jewish Nation and our communities while doing an unforgettable act of bringing peace between people and families, for which Hashem Himself will repay. This action will be responsible for many who have left the Judaism, returning to Hashem and His Torah and mitzvot. And based on everything said above, we and our families will merit seeing Mashiach while doing our part to hasten his arrival and free us from this prolonged exile.
  
  Shmuel Katanov
  08/13/2025
  
  

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• Have You Repented Lately?

  Oct 14, 2024 Admin 0 Comments

  Every year, we have been reading the same parsha on the first day of Rosh Hashana. Three words bother me, especially the way they are translated, interpreted, and, most of all, embraced by society. I want to mention once again that this is only my opinion. I believe the existing interpretation keeps people from making full repentance and truly embracing the way of Hashem. So, with your permission, please allow me to get a bit more specific.
  
  In Parashat Vayera 21:17 it says - "וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃  - G-d heard the cry of the boy, and a messenger of G-d called to Hagar from heaven and said to her, "What troubles you, Hagar? Fear not, for G-d has heard the cry of the boy in his present state." בַּאֲשֶׁ֥ר הוּא־שָֽׁם - Baasher Hu Sha’m - in his present state - these are the 3 words that I was talking about. Rashi explains this as, according to the actions he is now doing shall he be judged and not according to what he may do in the future. And since in the word Baasher the Bet means In or Within, it means that Hashem is trying to tell us that something is hidden within.
  
  This needs to be understood well since once we get it, it will unlock other important areas.
  
  First, we must understand the Sha’m - There.. something has happened somewhere… In Parashat Lech Lecha 16:7-16, when Hagar runs away from Sarai, an angel finds her by the spring of water. In his conversation with Hagar, the angel instructs her to return to her mistress and submit to her domination. He tells her that she will have a son and she should name him Ishmael, and the angel specifies the negative characteristics the boy will have. And so it was - when Sarah Imenu saw how Ishmael was mocking and going against Yitzchak, she asked Avraham Avinu to drive him and his mother Hagar out of the house because of the threat Ishmael posed to Yitzchak's spiritual growth and physical being. 
  
  That's why the angel has used the word: Baasher Hu Sha’m - to mean not as much as "in his present state" but as he, the angel, has prophesized there before, or predicted, or has made up the boy's future there at that time to be.
  
  So, the fact that Sarah Imenu threw him out of the house is not something we should question or be amazed about. Since it all goes according to plan - Ishmael behaves as the angel had predicted. 
  
  From generation to generation, we come to the Holiday of Rosh Hashana, and we are told that if we sit, pray, and be nice to others -- and since all along we were taught that Hashem's judgment depends on "our present state" no matter our teshuva status, then we are guaranteed a good judgment. As if no repentance is required - just sit and smile and believe that your teshuva is accepted - and many have done exactly that for years. 
  
  But, as you make your way in life, in your daily encounters with people, you see their good or bad character traits. And on Rosh Hashana, a person from that crowd goes to shul and prays as Baasher Hu Sha’m - as he was created there - by his parents, years back at the time of the conception. The parents may not be around anymore, but he is the result and the fruit of that union. In this world, he relates to others as Baasher Hu Sha’m - as it was programmed into him - displaying either good or evil traits by being an amazing individual or an evil person.
  
  But let's go a bit further!!
  
  Why would the Sages include the parsha where Ishmael is mentioned in the reading of the First Day of Rosh Hashana? The Rosh Hashana Day is meant to proclaim Hashem as King - to make Him the King of our Nation and a Ruler of the World. How does Ishmael fit into all of this? 
  
  It is to show the World that Hashem has chosen only the descendants of Yitzchak as His Nation. But also to show the Chosen Nation the dedication of the unchosen nation - the number of times it prays and its willingness to go the distance to "proclaim G-d". It is a battle between Sarah Imenu and Hagar that has lasted for thousands of years. Therefore, to win - We must improve our service and commitment to G-d. Abolish those thorny man-to-man traits that have plagued us for thousands of years. And finally, make that full repentance.
  
  So, my reader... Have you... repented lately???
  
  Shmuel Katanov

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• The Fifth Son - 2, The State of The Generation

  Jun 3, 2024 Admin 0 Comments

  If you haven't read the Part 1, you can do so here. I strongly suggest it since Part Two is built on the previous article.
  
  There's something about The Fifth Son and the goat offering. Let's go a bit deeper so we understand more of it. 
  
  So עֵז - Ez means a goat, but it also means arrogance. So, by throwing a goat from a cliff, this ceremony fixes the trait of arrogance. 
  
  But this word can also be read as עַז - Az or עַז פָנִים - Az Panim brazen-faced, shameless, arrogant with total disregard for others - a type of individual. There's a pasuk that predicts the end of this type of people - עַז פָּנִים לְגֵיהִינוֹם - Az Panim Le Gehinam, which means that the Shameless end up in Hell. But why would Hashem judge them so harshly and write their destination in books ahead of time while they are still alive on Earth?
  
  The Az Panim or Shameless person or his sin of arrogant behavior and his disregard for others allows him to start rumors and incite people just to keep the hatred against the individual going for years to come. It's never a one-time venture; it is a long, quiet, and behind-the-scenes operation that can go on for years with many people involved. That is why Hashem lets us know his destination - Gehinam/Hell. Notice in the community that these Azei Panim start rumors that go on for years with no hope of dying off even after many years while causing many sleepless nights and suffering to the other party.
  
  But what about his support group - the ones that support him and his ideas for the next dirty rumor? The ones that do his dirty work while he stays on the side "clean and dry." These people fall into a whole different category. So, let's talk about them for a change.
  
  In Mishna Sotah 9:15, it tells us about the generation - פני הדור כפני הכלב - The face of the generation will be like the face of a dog. Why would Sages compare the generation's face to the face of a dog? What is it about this animal that Hashem compares the generation to it?
  
  In Parashat Bereshit 2:19-20, we are told about Adam HaRishon and how he was naming the animals. Midrash on these pesukim tells us a bit more. Every time Adam HaRishon looked at the animal, he looked at its essence; that is why the dog got its name Kelev, which derived from the words "Kulo Lev" or "All Heart." This accurately represents the dog since its traits are devotion and loyalty. The people who support the shameless person, or Az Panim, become his dogs without realizing it and they apply their devotion and loyalty to the wrong cause. In the process, which may take years, they lose their free choice and act as slaves while serving their master - the Az Panim guy, while disregarding an enormous amount of sins being committed loyally and with devotion for years and all for the wrong reasons and serving The Shameless and participating in various conflicts and situations, across shuls, communities, and continents. 
  
  And this is the sorry state of the generation, Azei Panim - shameless, brazen-faced people with lots of dogs around them… And if you notice a similar scenario in your daily life, expect Mashiach to be in their midst, getting most of the blows. 
  
  

  So, what is the way out of this? How do you silence the Az Panim and his dogs? Parashat Bo 11:7 tells us that when the nation of Israel came out from Egypt, no dog barked against a man or beast. And so it will be in the future, no dogs of the generation will bark or raise their voices when Hashem on That Day will humiliate the Azei Panim - The Shameless of the generation and their dogs. Mashpil Geim Ade Aretz - He will throw down the Proud/Arrogant people to the ground.
  
  There's a pasuk, ה' עֹז לְעַמוֹ יִתֵן - Hashem Ohz Le Amo Yiten - Hashem gave the strength to His Nation - עֹז - Ohz, another variation. What is this strength? It is a Strength to Choose - choose the way of Ez/Goat and become the Az Panim, the Shameless Individual, and end up in Gehinam or Hell, and end up as someone's slave or dog. Or use that strength to stay away from the way of the Az Panim - Shameless, and not become his slave or dog, but to be a Boshet Panim - a Person of Modesty and be on the way to Gan Eden or Paradise, and serve Hashem wholeheartedly, with loyalty and devotion, all for the right reasons. And only then ה' יְבַרֵך אֶת עַמוֹ בַשָלוֹם - Hashem Yevarech Et Amo Ba Shalom - Hashem will bless His Nation with Peace.

  
  Shmuel Katanov

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• The Fifth Son - 1, The Arrogance

  May 28, 2024 Admin 0 Comments

  The story is told in the Parashat Behalotcha 9:6-14 of people who approached our teacher Moshe and posed a very logical request. They have been carrying the bodies of people who passed away, and as the law states, those who have been exposed to the dead body are ritually unclean and may not partake in the offering of Korban Pesach that is brought on the Holiday of Pesach. But they felt - why should they miss out on this commandment, and they also want to have a share in it! So Moshe, after speaking with Hashem, was told that the nation of Israel gets a new commandment of a Second Pesach or Pesach Sheni, which will allow them to fulfill some of the rituals and get Merit for the performed mitzvah as if they have fulfilled it as well - they were given a Second Chance.
  
  But here it gets more interesting. There's a discussion in Masechet Sanhedrin that goes like this: what if the person skipped the Holiday of Pesach on purpose, but on the Pesach Sheni wants to partake in the mitzvah, how will that work..?
  
  So, this is where I would like to drop the anchor.
  
  In Haggadah of Pesach, we are told about four sons that are sitting around the Passover table: Chacham - the wise son, Rasha - the evil one, Tam - the simpleton, and Eno Yodea Lishol - one that doesn’t know how to ask a question. But the Sages tell us of yet another son who is missing from this list; it is the one that chose not to come to the Seder.
  
  The one that has intentionally skipped the observance of the Holiday of Pesach. He didn’t feel like it; he had other plans and other people to see, so he didn't come for the seder. But as time passed, this person regretted it and came to the rabbi to ask what he could do to make up for that missed Seder night. And this is where the Holiday of Pesach Sheni comes in, as a Second Chance.
  
  But what is the character trait that played the role in his decision not to come to the Seder, but enjoy himself somewhere else when he was supposed to be together with the others? It is a trait of Gaavah or Arrogance, Bloated Ego, or a mix of the few.
  
  This reminds me of another incident in the Torah, where I believe the clarity may set in.
  
  Parashat Acharei Mot 16:6-11 tells us of a service performed on Yom Kippur. They would take two male goats, and by lot, one would be sent to the wilderness to Azazel to be thrown from the cliff, and the other to be offered as a korban, as an atonement.
  
  But why a goat? What is so special about it? This animal has a bloated ego, is arrogant, head-butting, jumping the fence or on the trees, has no problem climbing mountains and cliffs, is loud, and is somewhat a rebellious child - always pushing boundaries.
  
  So the person who did not attend the Seder night feels bad about it and wants to make up for the missed Seder. So, the Torah tells us to throw the goat from the cliff. But the intention of the Torah is for us to throw our traits like bloated ego and arrogance that led us to rebel against Hashem, Rabbinical, and Torah laws, and to throw those traits from the cliff. When this person is about to make teshuvah and wants to return and rejoin the Seder, the Torah tells us that we should take a goat and bring it as a sacrifice. Because those traits that have made the person not attend the Seder are still inside of him, so this sacrifice is as if we are bringing our ego and arrogance as a sacrifice to Hashem, and that's how we start anew.
  
  Sometimes, we let our traits of arrogance, ego, and chutzpah shine and run wild. Be it in the service of Hashem where we allow ourselves to bend some of the laws and not follow them as Hashem commanded, or ignore them altogether and be on the loose. Or maybe, it is the laws between fellow men, be it monetary, slander, or many other ways one can hurt the other individual. But either way, we are sure that we are loved and accepted by Hashem, but maybe...
  
  As it says in the Book of Prophet Ezekiel in 41:22, ...And He said to me, This is the table that is before Hashem... maybe we have disqualified ourselves from His Table, by acting as the Fifth Son - and now we are no longer there, because of the things we have done on purpose. Oh, maybe Hashem is NO Longer Present at Our Table, and we have to go through the painstaking process of wiping clean those traits of ego and arrogance, deal with the consequences of our traits, and eventually take our rightful place at the table of Hashem or have Him be present at Our Table.
  
  The Hebrew word for "table" is "shulchan" (שלחן). The same Hebrew letters can be rearranged to spell "lenachash" (לנחש) - "to a snake." It is either we change, and our Shulchan becomes "a table [before Hashem]", or we make it "lenachash" - to a snake - that kills and makes our food, us and our lives - "zivchei meitim" — lifeless, dead, and full of impurities.
  
  In a few places in the Torah, it says - Ish Ish... which may be explained the following way. The first Ish is translated as Man, which includes all men, but the second one talks about the person who says: It does not mean me. And it has no connection to me, in no way it concerns me as I am above all of that - comes Hashem and adds a second Ish, to include exactly the one that tries to exclude himself: Ish - Yes, You Too May Be if not already The Fifth Son.
  
  Click here to go to Part 2 of this article, where you will learn more secrets about The Fifth Son.
  
  Shmuel Katanov

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