The Power of Faith and an Oath

Posted on Wednesday, 29, December, 2021Tuesday, 20, September, 2022 by Rabbi

Keep far from a false word” (Exodus 23:7).

There were once two brothers who lived in the south of the land; and they were very wealthy. One of them married, while the other devoted his life to serving the Holy One, blessed be He with all his heart, with all his soul and with all his might (Deuteronomy 6:5). He mourned the destruction of the Holy Temple in Jerusalem saying: “The Temple of the Holy One, blessed be He has been destroyed, so I shall likewise be destroyed and shall not take a wife, nor shall I rejoice in the world. Since the Holy Temple is like a mourner, I shall also behave like a mourner.”

On every occasion he used to go to his brother to wish him well. Once he went to his brother’s house to wish him well and did not find him there. Now that day his brother’s wife was washing her garments and had taken off her jewelry which was worth more than ten thousand dinars; and she placed it in front of her. When her husband’s brother came to wish his brother well, he entered the courtyard and did not find him there. And when his brother’s wife saw him, she went away out of modesty,. There is nothing more desirable than “modesty. “Now there was a lofty tree there, a kind of palm. A certain bird made its nest in the uppermost fronds. When she retired before her brother-in-law, she left her jewels behind. When the good man found nobody there, he went his way; but the bird came down, took the jewels and went and placed them in its nest.

When the husband returned from the market, he found his wife weeping and tearing her hair. “Why are you weeping?” he asked; and she told him: “I was cleaning my clothes and took my jewelry off my neck and placed it down in front of me. A little later I looked for it but could not find it and I do not know who can have stolen it.” “Who entered the courtyard?” asked he. “The only one who came in,” said she, “was your brother and no one else can have taken it.” “Now he has abandoned all the contentment of the world,” said her husband, “and his inheritance and his money and all that belonged to him in order to go and serve the Ever-Present One, may He be blessed, with full love; yet you say that my brother was the one who stole your jewels?” At this, she stood and said: “Take him to the sages and let him swear an oath.” He listened to his wife and went and sought for his brother and then led him to the sages and began to tell them the story: “This and this is what happened.” And they said to him: “If a man abandons all the ease and contentment of this world, can he steal your wife’s jewels? Nobody like this saintly is going to do such a thing.”

Now the matter came before Rabban Yochanan ben Zakkai, and he said to the pious brother: “What do you say? Will you take oath?” And he answered: “Yes, I shall swear truly and have no fear of anything.” Then Rabban Yochanan said to him: “Satisfy him with your money and do not take oath!” But he answered: “No, indeed, I must take oath in order that people should not say that I am to be suspected.” And he was prepared to take an oath even though God might punish him for doing so.

Then Rabban Yochanan said to him: “Come back to me tomorrow morning.” And when he himself went home, he prayed: “Lord of the Universe, You are well aware of all that is hidden and You know about this matter. Deliver him from this transgression.” Then he heard a divine echo: “Rabban Yochanan ben Zakkai, go to his brother’s courtyard. There you will see a tree, and in the tree-top you can find the thing of which the man has been suspected.” They went and found it there.

Rabban Yochanan was very astonished at this. Because he had merely said that he would swear to the truth, the pious man who had not robbed or stolen had been punished. How much more so one who swears falsely and profanes the Name of the Holy and Blessed One! That is why the Torah says: “You shall not swear falsely by My Name” (Leviticus 19:12)

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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An Open Gate, the World to Come and Speech

Posted on Tuesday, 13, April, 2021Tuesday, 24, October, 2023 by Rabbi

“Who left the garden gate open?” shouted the villager as he entered his cottage, “Those blasted goats have been at the vegetables again. It’s had enough that they jump over the wall every once in a while and do their damage. How many times do I have to warn you to keep the gate closed or we won’t have any garden left.”

His frightened family promised to follow this rule in the future and for a few days everything went well. But one day one of the children, in a hurry to join his friends, forgot to shut the gate. Some neighborhood hogs entered the garden and pulled out all the vegetables with their roots. When the villager returned home and saw what had happened he became furious. “That’s the last straw. We need vegetables from our garden in order to have enough food to eat, I see that I can’t rely on my family to keep the garden gate shut so I am going to wall up the gate opening so that those hogs will never get in again to destroy my garden.” “But Father,” asked one of his children, “how will we get in and out of the house if there is no gate?” “I am sorry,” was the reply, “but we still just have to climb over the wall each time.”

“But won’t it look ridiculous climbing over a wall every time you enter or leave home?” “It’s better to look e little ridiculous,” replied the father, “than to go hungry.”

Lashon Hara

A person’s lips are the gate for his tongue, whenever there is a temptation to speak evil gossip or make fun of somebody the gate must be closed so that the hogs don’t enter.” But if a person sees that he surrenders to the temptation of misusing his power of speech then he must sometimes wall up the gate by periodical exercises in silence. He may seem ridiculous to others as he tries in get along without speaking but if this is the only way to save himself from the terrible sins of a careless tongue then it is better to look silly in this world than to be ashamed in the World to Come. (Who Wants Life) (think before speaking)

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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Loshon hara – A Salty Conversation

Posted on Friday, 19, February, 2021Tuesday, 20, September, 2022 by Rabbi

Tam and Chacham once set out together on a journey to do a d’var mitzvah (a deed of religious importance) in a faraway country. They traveled to many places and were welcomed with much respect and honor.

In one village they stopped at an inn known for its high standards of kashrus (kosher). They were seated at a special table set with a linen tablecloth and fine dishes, for the woman who owned the inn recognized them to be learned and holy rabbis.

She had them served promptly, and when they finished the meal she approached them and asked, “So how did you like my food?” she asked the rabbis. “Oh, it was quite good,’ Chacham replied, ” but the pea soup could have used more salt.”

When the woman left the dining room, Tam turned white. “I can’t believe what you have just done. Every day I try to avoid speaking or listening to loshon hara (unkind speech) and now the Holy One, blessed be He caused me to travel with you. I regret that I came here with you and I am convinced that the purpose of our trip is not for a holy purpose after all. Otherwise this would not have happened.”

Seeing Tam’s reaction, Chacham became confused and upset. “What did I say that was so wrong?” he asked. “I said that the food was good — I only added that the pea soup needed some salt.”

“You simply don’t realize the power of words.” Tam Sadly said. “Our hostess probably doesn’t do her own cooking. Her cook could well be a poor widow who needs this job to support her children. Now, because of what you said, the owner will go back to the kitchen and complain to the cook that the soup didn’t have enough salt. In self defense the poor widow will deny it and will say, “Of course I put enough salt in the soup. I even tasted it before you served it.”

“The owner will then accuse her of lying and say, “Do you think that the rabbis out there are liars? You are the one who is lying!” They will argue, strong words will lead to even stronger words and the owner will get so angry that she will fire the poor cook. The woman will then be out of a job. Look how many aveiros (sins) you caused:

You spoke loshon hara;
you caused the owner and myself to listen to loshon hara;
you caused the owner to repeat the loshon hara and that is the sin of rechilus (gossip);
you caused the cook to lie;
because of you the owner caused pain to a widow, and
you caused an argument, another Torah violation.”

Chacham smiled at Tam and said softly and respectfully, “Tam, my friend, certainly things are not as grim as you believe. Maybe, you are exaggerating a little. You’re carrying this just a bit too far. A few simple words cannot possibly have done all that.”

Tam reminded Chacham, “We learn that ‘You shall not oppress a hired servant who is poor and needy, whether he is of your brothers, or of your strangers who are in your land inside your gates.’ (Deuteronomy 24:14) “If you really believe that I have overstated the situation,” answered Tam as he stood up, “let’s go to the kitchen and see for ourselves.”

As they opened the door to the kitchen, they saw that the owner was indeed scolding the cook as the poor woman stood wiping the tears from her eyes. When Chacham saw what was happening he became pale and ran over to the cook, begged forgiveness and apologized profusely for any harm or distress he may have caused her. He pleaded with the owner to forgive and forget the incident and begged her to let the woman stay on the job. He even offered to pay her to keep the cook.

The innkeeper was really a kindly woman and she also wanted to fulfill Chacham’s request. “Of course, of course,^“ she said hastily. “I only wanted to impress on her the need to be more careful. She is really a fine cook and she will remain here at her job.”

Lashon hara

Split Pea Soup

6 cups broth or water		1 teaspoon dried basil
1 pound dried green split peas, rinsed		1 teaspoon dried oregano
2 medium onions, chopped		1/2 teaspoon dried rosemary
4-6 tablespoons margarine or oil		1/2 teaspoon dried marjoram
1/2 cup grated carrots		1/2 teaspoon ground cumin
1/2 teaspoon salt		2 garlic cloves, minced
1/4 teaspoon pepper		grated carrots and/or sliced scallions, for garnish

Directions

In a large pot or Dutch oven, sauté chopped onions and garlic in margarine or oil until translucent. Add spices and continue sautéing until fragrant. Add split peas and sauté for 5 minutes – stir frequently to avoid sticking.

Slowly add water and bring to a boil. Reduce heat; cover and simmer until peas are tender, about 2-4 hours, stirring occasionally to prevent sticking.

Add salt and pepper; If desired, garnish with grated carrots and green onions.

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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A Student and His Old Teacher Learn about Language

Posted on Wednesday, 17, February, 2021Thursday, 8, February, 2024 by Rabbi

A student was learning about language with his old teacher. He tried to understand the lessons and apply them to his everyday life. After all, “Man was endowed with two ears and one tongue, that he may listen more than speak.” (ben haMelech ve’haNazir ch. 26, c. 1230 ce) That made sense. If a person doesn’t listen, how can they learn?

The student studied and learned that if a person wanted to have a long life, they would have to “keep your tongue from evil, and your lips from speaking deceit.” (Psalms 34:12–13) The student was troubled because as he learned more and more, he found fault with those around him.

He tried to bury himself in his studies. He reviewed his old teacher’s lesson that “the Old Tongue means: Guard your tongue and sanctify it with old words. (Likutei Moharan 292). As hard as he tried, the student constantly saw the many shortcomings of the people around him.

The student was at a loss and went to his old teacher for guidance. He entered the old teacher’s study and respectfully asked:

“What shall I do? My tongue causes me trouble and whenever I am among people, I cannot control it and I condemn them in all their good deeds and contradict them. What, therefore, shall I do?”

The old teacher thought for a few moments and then answered him:

“You have fallen victim to the dangers of speech. Were we not warned that “Death and life are in the power of the tongue, and those who love it will eat its fruits?” (Proverbs 18:21) Know that the sages of old taught that misused and negative speech “kills three people. It kills the one who speaks malicious speech, and the one who accepts the malicious speech when he hears it, and the one about whom the malicious speech is said.” (Arakhin 15b)

If you cannot control how you relate to those around you, go away from people and live alone, For this is a weakness—Those who live together with others ought not to be rigid, but pliable, In order to hear all and respond with understanding. Giving the opportunity for compassion.”

Further, the old teacher said: “I live alone not because of my virtue, but rather because of my weakness. You see, those who live among people are the strong ones.”

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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The Path to the Monster of the Woods

Posted on Friday, 27, March, 2020Tuesday, 20, September, 2022 by Rabbi

A young boy slowly hiked through the dark forest, the wind blew so cold it felt as though his very bones would freeze. Shadows of dancing tree limbs frightened the boy and the sounds of the night in the forest terrified him. The heavy rain and howling winds slammed into him, threatening to toss him off of the dirt path. The boy stumbled on, squinting through the dark to see the dim path ahead of him, wishing he was home, wishing he was anywhere but here.

The young boy set out on a journey to visit the Monster of the Woods. As he neared his destination, he became less and less aware of the rain and wind, their importance paling beside the fear welling up inside him. He grew up hearing tales about the Monster of the Woods, of his evilness, of the horrors that befall those who anger him. It’s madness to willingly go to him, but he have no choice. The young boy needed his help.

After what seemed like an eternity, the young boy came to a small clearing. In the center of the clearing stood a small shack, it was barely visible in the stormy night. Soaked to the bone with rain and exhaustion, the young boy slowly walked to the shack. As he got closer and closer, he started to hear the thump-thump-thumping of his heart, its steady beat carrying over the howling winds. The young boy begins to feel sick and his hands tremble with fear.

Then, almost without realizing it, he finds himself by the door.

He took a breath—a shaking, shuddering breath—and raised his hand to knock.

The young boy knocked a few times, hard and loud, before he heard movement in the shack. There is the creaking of a chair, then the sound of something crashing to the ground, and then footsteps slowly approached the door. With a loud squeek, the door swings open.

The old Jewish man looked at the young boy, straining to see him through the rain and wind. He was bent and older than the forest, this Monster of the Woods, The young boy saw that the old man’s eyes were bright, cunning and shrewd, reflecting the evil of his race.

“Yes? Can I help you?”

The young man swallowed. He needed this Jewish man, need what he knew, but he was still afraid. His words tumble over each other, coming out wrong and confused. The young boy stammers, “Medicine. I need medicine. I mean, my father does. He’s sick, you see, and the doctors don’t know how to help him. And you do. That is, I heard that you know medicines—herbs and such? And that I can describe the illness to you and you can cure it? I have money, too. To pay. For the medicine.”

The old Jewish man looked at the young boy. “Well. You’d better come in, then.” He said as he invited the young boy into his very small home.

The young boy filled with fear realizes that he doesn’t want to enter the Monster’s house—a thousand stories detail the dangers to be met, but what could he do? He’s already walked into his house. Plus, the young boy was so cold he had forgotten what warm feels like, and in the corner of the shack he could see a fire.

He slowly took off his coat and laid it over a stool. The young boy hurried over to the fire, crouching low and letting out a satisfied sigh as its heat spreads over him. The old Jewish man walked over and handed him a cup of steaming tea, which the young boy slowly sipped.

Old Jewish man sat down on a stool across from the young boy and said, “So. Start from the beginning. Describe your father’s illness.”

The young boy gave as much information as he could, having made sure to memorize every detail of it. When he was done, the Jewish man looked at him strangely.

“You’re John, right? Paul’s son?”

The young boy feels a stab of terror pierce his heart. “What of it?” He responded as he slowly bent his knees, so could jump up if he had to run.

“What of it?” The old Jewish man shrugs. “Nothing. I remember you, is all. I used to live in the town, years ago. Before they realized the gold mine in their midst—before they realized that they could blame any vices they have on the ‘evil Jews’ and avoid having to take responsibility for their own actions. Anyway, back then, I used to see you around, sometimes. You’re taller now, but I recognize you.”

For the first time, the young boy’s fear overpowered his anger. “Oh, that’s clever. Pretending that you’re the victim. I know what you are; everyone does. You’re the Monster of the Woods.”

The old Jewish man smiled, an odd, sad grin, and for a moment the young boy caught a glimpse of an immeasurable grief and pain in that smile. “Ah, yes. How could I forget? I am the terrible Monster, tricking his visitors and stealing their wealth.” He spreads his arms wide. “Can you not see it—the gold and silver lining my walls? This beautiful throne of diamonds I sit on? Look how majestically I live. Yes, I must be a terrible bandit—a monster, indeed.”

With his anger growing, the young boy answered, “Well, of course you don’t show it. If you lived in splendor, you wouldn’t be able to rob people. You need to appear poor to get them off their guard. When I leave, I’m sure you’ll revert to your true form.”

The old Jewish man responded, “Ah, yes. That is clearly the most logical explanation.” He applauded, slowly. “Well done, John, son of Paul. You have seen to the heart of my nature.”

The young boy glared at him, angry at being mocked, was ready to argue. Before the young boy could speak, the old Jewish man wearily raised a hand, “No, don’t. I’m not interested in arguing with you.” He walked over to a trunk by the wall and started pulling out herbs. As he sorted through them, he speaks over his shoulder. “Do you know why they call me a monster? It’s not because I’m dangerous or particularly frightening. No, I’m a monster because I’m something far worse. I’m different.”

The old Jewish man handed the young boy a packet. “Here—the medicine for your father. I’ve included instructions as to how he should take them. If he follows them, he should heal fairly quickly.”

The young man took them wordlessly and stood to leave. As he reached the door, he turned back to face the old Jewish man and asked, “If it’s so hard for you, why don’t you be like everyone else?”

The Monster of the Woods smiled. “How was the trek on the way here?”

“Difficult. I could barely see the path, and the winds kept trying to blow me off the path into the woods.”

He nodded. “You could have just walked off into the forest. Abandoned the path, stopped struggling through the winds and given up. The trees would have sheltered you; you would have had no need for light without a path. But you didn’t. Because you’d never have found your way here without the path to guide you.

“I could give it up. Live in the forest, be comfortable in this world. But then I’d have to give up my path, my difficult path through the forest. And what would be the point, then? What’s the point of entering the forest if you won’t walk the right path?”

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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He Who Shames Another Has No Portion in the World to Come

Posted on Wednesday, 11, December, 2019Tuesday, 20, September, 2022 by Rabbi

Tam and Chacham taught many students and frequently they were asked about how people treated one another. Once students were discussing a prayer that says, “Open our eyes to Your Torah, help our hearts to cleave to Your commandments. Unite all our thoughts to love and revere You. Then shall we never be brought to shame (v’lo nayvosh l’olam va’ed)” (Siddur).

One student shared that the TaNaCh asked, “Have we not all one father? Has not one G-d created us? Why do we deal treacherously every man against his brother…?)” (Malachi 2:10) He continued, “Why must many find ways to shame others in public? Aren’t we taught that ‘He who shames his fellow man in public… has no portion in the world-to-come.’ (Pirke Avos 3:15)”

Another student responded, “We learn ‘let the honour of your fellow-man be as dear to you as your own, and do not be easy to anger’ (Pirke Avos 2:15). If we treated everyone with respect and honour so they would not be shamed, less people would be angered by shame and embarrassment. If one would remember and consider ‘Who is honoured? He that honours his fellow men’ (Pirke Avos 4:1) the world would be a much better place.’ “

Chacham listened to the students as they searched for meaning and understanding about the honour and respect to be shown to everyone. After some time, he raised his hand and the room became quiet as the students eagerly waited for him to speak.

Many knew that he and Tam had very different views on matters concerning public behavior and the treatment of one another. He began by describing Tam’s respect for every individual as being unequaled. Tam did not discriminate between people, but honoured everyone equally, regardless of a person’s background or beliefs. Never did Tam say a disrespectful word.

Chacham recounted that he was once walking in the forest with Tam when a man with a severe speech impediment approached them to ask for directions to a doctor’s house that could treat him and possibly improve or cure his speech problems. Feeling uneasy about leaving Tam alone on the road, he directed the man to the doctor’s house by pointing out the way.

Tam asked Chacham if they could walk with the man all the way to the doctor’s house. Chacham asked why Tam felt it important to escort the man to his destination. Tam explained that he did not want the man to have to ask someone else for directions lest he be too embarrassed to reveal his speech Impediment to yet another person.

“Why is this so important? Asked Chacham, “The Torah (Scriptures) says ‘I (Moses) am not eloquent…but am slow of speech and tongue.’ (Exodus 4:10) it was not an issue to the Holy One, blessed be He.”

Tam answered, “Moses was not ashamed because he was speaking to G-d. He approached us because he saw two men dressed as rabbis and felt secure that we would not mock him. I wanted to save his having to ask again and thereby spare him any unnecessary embarrassment.”

Chacham turned to the students and reminded them of the prayer:

May it be the will of the Holy One, blessed be He that you should not embarrass others and not be embarrassed yourself? (Moed Katan 9b)

May all your tales end with Shalom (peace)

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Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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The Season of Lights – Chanukah is coming very quickly as it begins at Sundown On December 22, 2019. Most people in the Jewish communities throughout the world can rattle off a list of Chanukah traditions such as lighting the menorah each night; playing dreidel games; eating foods cooked in oil (latkes and Sufganiot); and exchanging gifts.

An age old tradition is telling stories in the glow of the Chanukah menorah. The stories tell of greatness, nobility, and wisdom while at the same time raising the hopes for a better tomorrow.

The very backdrop to the spiritual stories is attractive to its readers allowing one to peek into the beliefs, and lifestyles of a vanishing age of a faraway world and reminding them that the messages are eternal – just as strong today as they were yesterday.

The book, Story Tour: The Journey Begins will remind readers of forgotten stories of faith that strengthen and reaffirm hope for a better world.

Buy a copy of Story Tour: The Journey Begins as a gift for someone special today. Story Tour: The Journey Begins is available from the publisher, Xlibris, Booksamillion, Barnes & Noble, and Amazon

No One Could Understand

Posted on Monday, 18, November, 2019Sunday, 14, January, 2024 by Rabbi

…people without understanding comes to ruin. (Hosea 4:14)

The greatest gift that the Holy One, blessed be He gave to man was the ability to speak and communicate. Yet it is also the undoing of many, though we may speak the same language and believe that certain things need no explanation we still do not understand one another. It is so common in today’s world for people to talk at one another instead of to one another.

A shepherd was once strolling through a meadow behind his wandering sheep. As he walked, he played a merry tune on his flute. In a nearby field, a harvester was cutting sweet clover and loading it upon a wagon to take home for cattle feed. The harvester and the shepherd did not know one another, nor could they communicate, since they spoke different languages. And so each tended to his own business, while casting curious glances at one another from time to time.

Noon came and the sun was at its highest point. The shepherd looked longingly in the distance to see if his daughter was approaching with his lunch, as she did each day at this time. Sadly, there was no one in sight. A long time passed and he began to worry. “I must go home and see if everything is all right,” he said to himself.

He walked towards the harvester in the next field. “Listen here, my friend,” he said, accompanying his words with elaborate gestures to make sure the other understood, “I must go home for a short while and leave the sheep here. I cannot take them with me because it would take too much time to herd them together and get them moving. If I go, I will run both ways and be back in a hurry. Please keep an eye on the sheep. Don’t let them run away. They are resting now. I am sure they will give you no trouble. They are easy creatures to handle.”

The harvester heard the words but did not understand a single one. He interpreted the shepherd’s gestures in a far different manner than intended: “You are harvesting all that hay that grows so plentifully in the field while my sheep lie here where the grass is scant. Won’t you cut some down for them, too?”

This aroused the harvester’s anger. “That is very impudent of you! You sit at your leisure under the tree and expect others to do your work for you under the blazing sun? Go! Begone with you!” and with that, he gave a wave of his hand.

This sign of dismissal was clear to the shepherd. He interpreted it to mean: “Go home, if you must. I will keep an eye on your sheep, since I am here anyway.”

His heart set at ease, the shepherd went home, stayed a while and returned a short while later. How happy he was to see the sheep grazing quietly and contentedly as if he had been there all the while.

“How decent it was of the harvester to look after them,” he thought to himself. “I must give him something in appreciation.” He looked about him and wondered what would be suitable.

His eyes fell upon a little lamb that limped a bit. If he sold it, it would not fetch much. But as a gift . . .

He tied a rope about its neck and began leading it to the adjoining field.

“Good day, my friend,” he said. “I wanted to thank you for the favor you did to me. Here, take this lamb as a sign of my gratitude.” He held the string out to the harvester.

The harvester did not understand a single word, as before, and misunderstood the shepherd’s meaning. He thought he meant: “I asked you to watch my sheep and look what happened! This lamb became lame, thanks to you!”

The harvester was understandably insulted and turned to the shepherd. “How dare you come to me with complaints? Am I to blame? You are the one who left the sheep untended. What do you want from me?”

The shepherd thought that the harvester was dissatisfied with the gift.

He picked up the lamb to show him that it was really a decent gift, indeed. “See,” he gestured, “it is fat and healthy. The only thing wrong with it is its leg. It will make a tasty meal, I am sure!” He again pointed to the broken foot as if to say that that was its only defect.

Seeing the shepherd harping on the broken foot convinced the harvester that the shepherd was again accusing him of being negligent. Fuming, he shouted, “Leave me be, idiot! What business is it of mine?” And he shoved the shepherd backwards.

Shocked by such coarse behavior, the shepherd stepped forward and pushed the harvester. Before long, the two were pummeling one another with heavy blows.

Along came a traveler, hot and dusty from the road. Noticing a horse wandering in the field untethered, he was curious to see if it belonged to anyone, since he wished to ride it a bit. Seeing no one about, he decided to climb on its back for the time being, and ask questions later. He rode on until he came upon the two quarreling men. When they saw the stranger, they ran up to him, grabbed hold of the reins, and asked him to dismount, so that he could resolve their dispute.

The rider, who did not understand either of the two, was sure that they were the owners of the horse demanding an explanation for his having appropriated their animal. Afraid of punishment, he leaped off and ran away.

The remaining two were sure that he had gone off to get help and were afraid of getting into trouble. Both fled as well; the shepherd urging his sheep forward and the harvester shouldering his tools.

The scene returned to its pastoral serenity, with only the horse left to graze upon the delicious clover.

As for the three men, each ran off in different directions, feeling disappointed and frustrated.

The shepherd could not understand why the harvester had been so insulted at the gift he had offered. Had he owed him anything to begin with?

The harvester did not understand why the shepherd blamed him for the sheep’s broken leg, when he had not been to blame.

And the traveler wondered why the two men had attacked him for taking a ride on an untethered horse. He had not meant to steal it!

Each of the three was convinced that he was right. How, then, had such a misunderstanding resulted?

The reason is very simple: Each one interpreted the other’s actions according to his own way of thinking. No one tried to understand what the other was saying. Lack of communication was to blame for this argument.

We do speak the same language as our friends and acquaintances. Nevertheless, we still misinterpret one another’s true meaning and intent.These misunderstandings can often lead to ill feelings, quarrels and even blows.

The most important thing to remember and keep it in mind and you never can miss: Make an effort to really understand, not making your conclusions beforehand.

Such are the thoughts of one devoid of understanding; a senseless and misguided person thinks foolishly. (Sirach 16:23)

(Adapted from the Ben Ish Chai)

May all your tales end with Shalom (peace)

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Honesty and Lashon Hara

Posted on Wednesday, 4, September, 2019Wednesday, 21, September, 2022 by Rabbi

Managing a house can be very challenging. It happened that a husband wanted to ease the stress on his wife and so they decided to hire domestic to help with the needs of the home.

After many interviews, Rahima, a woman with an excellent reputation in the neighborhood was hired. Rahima seemed to be a perfect match to the needs of the wife. After speaking to her for a few moments, it was obvious that Rahima was just the person to relieve the overworked wife.

Everything was going very well until a neighbor, Yente Feiga, planted the seeds of distrust by mentioning that Rahima was Mizrachi – more Arab than Jewish.

Yente Feiga came to the house one morning and found Rahima briskly pushing a broom. “If a woman like Rahima agrees to work for you, she certainly does not do it for the sake of the meager salary you pay her.”

“So what else would she want?”

“You know how Arabs are. They steal!”

The husband and wife strongly rejected this baseless slander. Rahima would never do such a thing. A few days later, the wife noticed that while sweeping the floor, Rahima never looked her in the eye and the woman’s dress had very large pockets pockets.

As the days went by, the husband and wife carefully watched Rahima and noticed that as she was cleaning our silverware she seemed to smile. The suspicious signs grew in number. Tension mounted and became unbearable. The couple thought about calling the police.

The wife realized that so far all the “evidence” against Rahima was circumstantial. Yente Feiga offered her advice.

“You must trip her up. I told you her kind cannot be trusted.” Now listen carefully, “Hide something, for instance a bank note, somewhere in the house, and if she finds and does not return it, you can have her arrested.”

Next day the couple set the trap. After careful thought, they decided to hide a five-pound note under a rug.

When the husband and wife returned from the market that afternoon, Rahima met them,

“Shalom I found ten pounds under the rug while I was cleaning…”

The couple were ashamed and began to argue, “In fact I have always trusted our Rahima,” the wife said. “I knew you were wrong when you stubbornly insisted that such an honest woman could bring it upon herself to steal.”

“Oh, so it was I who said that she stole!” the husband shouted. “That’s a fine thing to say! For the past two days I have tried to protect this fine woman against your slanderous insinuations.”

“Hahaha. You’ve got to be joking.”

“So I am funny, what?”

“I lost my temper, but maybe you could tell me why you hid a ten-pound note under the rug, when we had agreed on a five-pound one? Had Rahima pinched the money—which naturally was out of the question—we would needlessly have lost five pounds.”

The couple did not speak to one another for hours.

When Rahima had finished her day’s work, she came to say good night.

“Good night, Rahima,” the wife said warmly. “Don’t be late tomorrow.”

“All right,” the domestic replied. “Is there anything madam wishes to give me?”

“Give you something? No, Rahima, I don’t think so.”

This answer sparked the neighborhood’s noisiest brawl in two thousand years.

“So madam does not want to give me anything!” Rahima shrieked, and her eyes spurted fire and brimstone. “And what about my money? Hey? You know only too well that you put a five-pound note under the rug, so that I should steal it!”

The wife changed color and the husband hung his head in shame. .

“Well, what are you waiting for?” Rahima became impatient. “Perhaps you want to keep my money?”

“Sorry, ma’am.” The husband answered filled with shame. “Here are your five pounds, ma’am.”

Rahima grabbed the five pounds out of his hand and put them into one of her large pockets.

“It goes without saying,” she added, “that I won’t work in a house where they steal. Luckily I found out in time. . . . One can’t trust anybody nowadays. . . . Terrible.”

The husband and wife never saw her again, and the worst part of the affair is that Yente Feiga spread the rumor all over the neighborhood that they tried to rob a poor woman.

May all your tales end with Shalom (peace)

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A Workman’s Tools

Posted on Wednesday, 28, August, 2019Tuesday, 25, June, 2024 by Rabbi

Every craftsman has his own tools of the trade: the carpenter, his saw, chisel, and hammer; the painter, his paints and brushes; the tailor, his scissors, tape measure, and needles. Without tools, even the best craftsman cannot produce a thing.

The tool of trade for a person is their speech. Through words, a person can build whole worlds! Through prayer and Torah (Scripture) study, he can create angels and work wonders.

No artist or craftsman would dream of damaging or misusing their tools. Each keeps them in excellent working condition and does not use them for any other purpose. A tailor would not dream of cutting paper with his scissors, and a carpenter would never use his hammer and chisel to cut stone. Sadly, people often willfully damage the tools of their trade, their power of speech.

How does this happen? — through forbidden speech. A person misuses his tongue when he speaks and uses profanity, gossip, or insults a person. The sages of old taught that “a man accustomed to disgraceful speech will never learn wisdom.” (ben Sira 23:15). In effect, he is ruining his own work tool, his power of speech.

How can a person safeguard this precious tool?

First, one should “put away from you crooked speech, and put devious talk far from you.” (Proverbs 4:24) The next step is to work to “accustom yourself to always speak all of your words calmly, to every man and at every time.” (Iggeres haRamban.1168 ce) Consider the words of the sage “Before I speak I am master of the word, after I speak, the word is master of me”. (Mibhar haPeninim #338 c.1050 ce)

Remember that by using speech only for things of holiness — Torah (Scripture), prayer, and deeds of kindness that involve speech — one can change the world. Holy speech brings divine life force into the world. When a person speaks good words, the speech, which is the life force of a person and the life force from the Holy One, blessed be He, rises up and arouses the supernal words.

On the verse: “Then the L-rd, G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen. 2:7), the Targum Onkelos translates: “and man became a ‘speaking spirit.'” A person’s speech is an expression of the very soul that G-d breathes into him.

In a certain city, a carpenter who was well-known for his fine craftsmanship lived. Merchants, noblemen, and other wealthy people visited him regularly, asking him to build fine furniture for them. The carpenter never disappointed anyone. Time and time again, he consistently created beautiful cabinets and graceful bookcases that were amazing to look at. His fame as a craftsman spread throughout the land until word of his skills reached the king.

The king summoned the carpenter and told him that he would be employed in the king’s palace from then on. He would be personally responsible for building furniture for the royal family. The king invited him to live in special quarters and assured the carpenter that he would provide for both him and his family. In addition, he would pay the carpenter handsomely, guaranteeing him a generous monthly salary.

Excited, the carpenter packed up his tools, family, and belongings and moved into his new home, palace grounds.

Some time afterwards, the carpenter became sick and lost his eyesight, leaving him unable to work. He went to many doctors, and they gave him all kinds of medicines. The treatments slowly took effect, but after spending so much money on the doctors, he was in time left penniless.

The carpenter needed more medication but was unable to pay for it. His wife suggested that he sell his tools to buy the medicines that he needed.

“Absolutely not!” shouted the carpenter. “I may not presently be able to work, but the king, nonetheless, acts kindly towards me and displays understanding for my situation as he realizes that I will soon be able to work again. However, if I sell my tools, it is a sign that I am no longer a carpenter.., What will I do then?”

The same thing applies to the tools a person has – their speech. Through words, a person can build whole worlds!

While we may no longer serve the Holy One, blessed be he in the ways of earlier generations, we nevertheless trust in Him with all our hearts – for the divine essence is within each person.

The opportunity to clean our tools and re-calibrate them is always possible. The world can be changed by speech. It can be used so that the words of the prophet, “At that time I will change the speech of the peoples to a pure speech, that all of them may call on the name of the L-rd and serve him with one accord” (Zephaniah 3:9) will be realized.

May we see this in our lifetime.

May all your tales end with Shalom (peace)

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The Jewel of Speech

Posted on Saturday, 3, November, 2018Wednesday, 29, November, 2023 by Rabbi

A poor man was gathering sticks in the forest to sell in the village. He walked along and his eyes showed misery and suffering. He came to an uprooted tree when something caught his eye. Something shined on the ground. He walked over and bent down to see what it was. There lay a large jewel sparkling in front of him. He had never seen anything so beautiful in his life, and knew in his heart that it must be worth a great deal of money.

He put it in his pocket and went home to show it to his wife. His wife agreed that it must be very valuable, but they could not imagine how much it was worth. Everyone he showed the jewel to was amazed by its beauty, but no one knew its true value. No jeweler was prepared to buy it either, for each one said that it was worth far more than he could pay.

The king heard about the poor man’s magnificent jewel and traveled all the way to his hut. Although accustomed to precious things, even he was stunned by this gem. “this stone is fit for a royal crown!” he exclaimed with wonder.

The poor man could not have imagined how this find would change his entire life. The king showered him with gifts; and money and invited him to his court. Yet the poor man never did find out the exact value of his find, though he reaped much benefit from it.

The power and value of speech is often beyond measure. A person who uses his gift of speech for what it was created possesses a very precious gem. Such speech enhances the word and action of Torah (Scriptures) It reveals the holiness and spirituality of the everything around us, and in that way, such speech has value beyond imagination.

By studying the Holy Books and then putting the lessons of faith into practice it raises the level of holiness and spirituality of life. Most people lack the deep piety found in great religious leaders and teachers of the past, but that the world is improved by the positive speech of everyday people. They are a treasure whose value no one can rightly estimate or appreciate!

May all your tales end with Shalom (peace)

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The Season of Lights – Chanukah is coming very quickly as it begins at Sundown On December 18, 2022.

Most people in the Jewish communities throughout the world can rattle off a list of Chanukah traditions such as lighting the menorah each night; playing dreidel games; eating foods cooked in oil (latkes and Sufganiot); and exchanging gifts.

An age old tradition is telling stories in the glow of the Chanukah menorah. The stories tell of greatness, nobility, and wisdom while at the same time raising the hopes for a better tomorrow.

The very backdrop to the spiritual stories is attractive to its readers allowing one to peek into the beliefs, and lifestyles of a vanishing age of a faraway world and reminding them that the messages are eternal – just as strong today as they were yesterday.

The book, Story Tour: The Journey Begins will remind readers of forgotten stories of faith that strengthen and reaffirm hope for a better world.

Buy a copy of Story Tour: The Journey Begins as a gift for someone special today. Story Tour: The Journey Begins is available from the publisher, Xlibris, Booksamillion, Barnes & Noble, and Amazon

Keep far from a false word” (Exodus 23:7).

May all your tales end with Shalom (peace)

Tell it to your children, and let your children tell it to their children, and their children to the next generation. (Joel 1:3)

Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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“But won’t it look ridiculous climbing over a wall every time you enter or leave home?” “It’s better to look e little ridiculous,” replied the father, “than to go hungry.”

May all your tales end with Shalom (peace)

Tell it to your children, and let your children tell it to their children, and their children to the next generation. (Joel 1:3)

Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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Tam and Chacham once set out together on a journey to do a d’var mitzvah (a deed of religious importance) in a faraway country. They traveled to many places and were welcomed with much respect and honor.

In one village they stopped at an inn known for its high stan­dards of kashrus (kosher). They were seated at a special table set with a linen tablecloth and fine dishes, for the woman who owned the inn recognized them to be learned and holy rabbis.

She had them served promptly, and when they finished the meal she approached them and asked, “So how did you like my food?” she asked the rabbis. “Oh, it was quite good,’ Chacham replied, ” but the pea soup could have used more salt.”

Seeing Tam’s reaction, Chacham became confused and upset. “What did I say that was so wrong?” he asked. “I said that the food was good — I only added that the pea soup needed some salt.”

You spoke loshon hara;

you caused the owner and myself to listen to loshon hara;

you caused the owner to repeat the loshon hara and that is the sin of rechilus (gossip);

you caused the cook to lie;

because of you the owner caused pain to a widow, and

you caused an argument, another Torah violation.”

Chacham smiled at Tam and said softly and respectfully, “Tam, my friend, certainly things are not as grim as you believe. Maybe, you are exag­gerating a little. You’re carrying this just a bit too far. A few simple words cannot possibly have done all that.”

The innkeeper was really a kindly woman and she also wanted to fulfill Chacham’s request. “Of course, of course,“ she said hastily. “I only wanted to impress on her the need to be more careful. She is really a fine cook and she will remain here at her job.”

Split Pea Soup

6 cups broth or water

1 teaspoon dried basil

1 pound dried green split peas, rinsed

1 teaspoon dried oregano

2 medium onions, chopped

1/2 teaspoon dried rosemary

4-6 tablespoons margarine or oil

1/2 teaspoon dried marjoram

1/2 cup grated carrots

1/2 teaspoon ground cumin

1/2 teaspoon salt

2 garlic cloves, minced

1/4 teaspoon pepper

grated carrots and/or sliced scallions, for garnish

Directions

In a large pot or Dutch oven, sauté chopped onions and garlic in margarine or oil until translucent. Add spices and continue sautéing until fragrant. Add split peas and sauté for 5 minutes – stir frequently to avoid sticking.

Slowly add water and bring to a boil. Reduce heat; cover and simmer until peas are tender, about 2-4 hours, stirring occasionally to prevent sticking.

Add salt and pepper; If desired, garnish with grated carrots and green onions.

May all your tales end with Shalom (peace)

Tell it to your children, and let your children tell it to their children, and their children to the next generation. (Joel 1:3)

Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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The student studied and learned that if a person wanted to have a long life, they would have to “keep your tongue from evil, and your lips from speaking deceit.” (Psalms 34:12–13) The student was troubled because as he learned more and more, he found fault with those around him.

He tried to bury himself in his studies. He reviewed his old teacher’s lesson that “the Old Tongue means: Guard your tongue and sanctify it with old words. (Likutei Moharan 292). As hard as he tried, the student constantly saw the many shortcomings of the people around him.

The student was at a loss and went to his old teacher for guidance. He entered the old teacher’s study and respectfully asked:

“What shall I do? My tongue causes me trouble and whenever I am among people, I cannot control it and I condemn them in all their good deeds and contradict them. What, therefore, shall I do?”

The old teacher thought for a few moments and then answered him:

If you cannot control how you relate to those around you, go away from people and live alone, For this is a weakness—Those who live together with others ought not to be rigid, but pliable, In order to hear all and respond with understanding. Giving the opportunity for compassion.”

Further, the old teacher said: “I live alone not because of my virtue, but rather because of my weakness. You see, those who live among people are the strong ones.”

May all your tales end with Shalom (peace)

Tell it to your children, and let your children tell it to their children, and their children to the next generation. (Joel 1:3)

Rachmiel Tobesman is a motivational speaker and Maggid (spiritual Storyteller). He is available for speaking engagements or storytelling, Click here to contact us

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Then, almost without realizing it, he finds himself by the door.

He took a breath—a shaking, shuddering breath—and raised his hand to knock.

The young boy knocked a few times, hard and loud, before he heard movement in the shack. There is the creaking of a chair, then the sound of something crashing to the ground, and then footsteps slowly approached the door. With a loud squeek, the door swings open.

The old Jewish man looked at the young boy, straining to see him through the rain and wind. He was bent and older than the forest, this Monster of the Woods, The young boy saw that the old man’s eyes were bright, cunning and shrewd, reflecting the evil of his race.

“Yes? Can I help you?”

The old Jewish man looked at the young boy. “Well. You’d better come in, then.” He said as he invited the young boy into his very small home.

He slowly took off his coat and laid it over a stool. The young boy hurried over to the fire, crouching low and letting out a satisfied sigh as its heat spreads over him. The old Jewish man walked over and handed him a cup of steaming tea, which the young boy slowly sipped.

Old Jewish man sat down on a stool across from the young boy and said, “So. Start from the beginning. Describe your father’s illness.”

The young boy gave as much information as he could, having made sure to memorize every detail of it. When he was done, the Jewish man looked at him strangely.

“You’re John, right? Paul’s son?”

The young boy feels a stab of terror pierce his heart. “What of it?” He responded as he slowly bent his knees, so could jump up if he had to run.

For the first time, the young boy’s fear overpowered his anger. “Oh, that’s clever. Pretending that you’re the victim. I know what you are; everyone does. You’re the Monster of the Woods.”

With his anger growing, the young boy answered, “Well, of course you don’t show it. If you lived in splendor, you wouldn’t be able to rob people. You need to appear poor to get them off their guard. When I leave, I’m sure you’ll revert to your true form.”

The old Jewish man responded, “Ah, yes. That is clearly the most logical explanation.” He applauded, slowly. “Well done, John, son of Paul. You have seen to the heart of my nature.”

The old Jewish man handed the young boy a packet. “Here—the medicine for your father. I’ve included instructions as to how he should take them. If he follows them, he should heal fairly quickly.”

In one village they stopped at an inn known for its high standards of kashrus (kosher). They were seated at a special table set with a linen tablecloth and fine dishes, for the woman who owned the inn recognized them to be learned and holy rabbis.

Chacham smiled at Tam and said softly and respectfully, “Tam, my friend, certainly things are not as grim as you believe. Maybe, you are exaggerating a little. You’re carrying this just a bit too far. A few simple words cannot possibly have done all that.”

The innkeeper was really a kindly woman and she also wanted to fulfill Chacham’s request. “Of course, of course,^“ she said hastily. “I only wanted to impress on her the need to be more careful. She is really a fine cook and she will remain here at her job.”