KAN11 — -
20260920 110500 UTC
439 transcript segments
Google Cloud Speech-to-Text API (Chirp) + Gemini 2.5 Flash Non-Thinking
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[00:00:00] In
[00:00:04] Tel Aviv, the fast begins at 6:22 PM and ends at
[00:00:07] 7:34 PM. In Haifa, the fast begins at 6:09
[00:00:10] PM and ends at 7:04 PM. In Beersheba,
[00:00:13] it begins at 6:21 PM and ends
[00:00:16] at 7:15 PM.
[00:00:20] And before we finish, here's a taste of what awaits you in the Kan News edition on Monday,
[00:00:23] after Yom
[00:00:24] Kippur.
[00:01:15] for this hour. We'll be back at 3 PM with another update. Have a quiet
[00:01:19] and good rest of the day. A good final signing. Goodbye
[00:01:21] for now.
[00:01:35] So what do we know about Yom
[00:01:36] Kippur?
[00:01:40] That long before the war, with all the terrible events and awakenings
[00:01:44] and failures, it was still a day of
[00:01:47] atonement, a day for the soul to gather all the stains that clung to it during
[00:01:51] the year. This is the day we received the Torah, after the first
[00:01:54] tablets were broken. It is a day when we remember what is broken and what is whole within
[00:01:58] us.
[00:02:02] And the sages say that there were no days as good for Israel as Tu
[00:02:05] B'Av and Yom Kippur. So on such a day, who would even think
[00:02:08] of eating, or bathing, or wearing leather clothes? And what
[00:02:12] can one truly enjoy?
[00:02:14] It's a day when one wraps oneself in white and touches higher worlds,
[00:02:18] from Kol Nidre to Ne'ila, one performs an accounting of the soul,
[00:02:21] for we are like clay in the hands of the Creator, who, if He wishes,
[00:02:25] lengthens, and if He wishes,
[00:02:27] shortens.
[00:02:47] In Jewish law, it is customary to say that there were no better days for Israel than Tu B'Av
[00:02:51] and Yom Kippur. You know, that's
[00:02:52] surprising.
[00:02:57] What does the holiday of love have to do with the most awful day of all?
[00:03:00] The awful days. But it is precisely the very deep values of Yom
[00:03:03] Kippur that have made it a particularly good day,
[00:03:07] and perhaps the most significant value
[00:03:10] that can be done in many different and even strange ways.
[00:03:55] journey of soul-searching, we went to the rabbi, and not just
[00:03:59] any rabbi, Yossi, for whom every day is
[00:04:02] a kind of Yom
[00:04:03] Kippur.
[00:04:11] First of all, this place, I often
[00:04:14] seclude myself here, by myself. Every day
[00:04:17] you go to the forest to seclude yourself and talk to yourself. Yes, or
[00:04:20] bless,
[00:04:23] speak to the Master of the Universe. Without another person around.
[00:04:26] The desired practice is one hour every day.
[00:04:30] Wow, you didn't get carried away. Solitude is not loneliness.
[00:04:33] It's actually a state where you isolate yourself from all external
[00:04:36] stimuli. There is the more central point, which is
[00:04:39] soul
[00:04:40] searching.
[00:04:45] The soul-searching, it's also about examining where I live
[00:04:49] in relation to my values. Yes,
[00:04:53] am I true to what I have defined for myself
[00:04:55] as worthy? And also in the sense of what I
[00:04:58] yearn for. What are my longings?
[00:05:02] And here in the forest, this forest is my
[00:05:05] psychologist.
[00:05:09] On Yom Kippur, the entire purpose of this day
[00:05:12] is actually to cleanse us of the burden
[00:05:15] of sin, the burden of transgression. It is actually
[00:05:19] a journey of love. When I release the burden, it is
[00:05:22] the anger, it is the grudges I hold against
[00:05:26] all those who harmed me, it is all those I harmed and did not
[00:05:30] bother to acknowledge it, even to myself,
[00:05:34] even to my own
[00:05:35] self.
[00:05:38] There are techniques of solitude, genres of solitude. I can
[00:05:42] talk about the accepted technique for organizing
[00:05:46] solitude. First of all, find a place where you feel
[00:05:48] comfortable, meaning that if you are in a new environment,
[00:05:52] walk around a bit until you find the rock that invites you, the
[00:05:55] ... the tree that feels pleasant to you.
[00:05:59] After that, the first stage is to be in gratitude,
[00:06:02] thanksgiving. Thanksgiving, thanksgiving. This is always relevant. How nice that I
[00:06:06] am here now and cool. Not at all about the last moment, about
[00:06:10] health, about... second stage.
[00:06:13] It's about telling what hurts me, if there's something that hurts
[00:06:17] me to talk about it, but to release it, meaning, not to stay
[00:06:20] there, to acknowledge that it
[00:06:22] exists,
[00:06:25] desire, what I miss, what I
[00:06:27] strive for, and the main
[00:06:30] thing is a review of the last day or
[00:06:34] last week, did I live
[00:06:36] according to my values? So,
[00:06:39] gratitude, pain.
[00:06:42] Desire, did I live? Do you want some acronyms
[00:06:45] to make it easy to remember? Go on, recognition.
[00:06:49] There's a great rock here waiting for you since the six days of creation, it
[00:06:53] hasn't changed much.
[00:07:15] I like to think of myself as being outside the box, but I really
[00:07:18] needed the letters, to go through them one by one to remember
[00:07:21] the exercise and I did it systematically, and I must say
[00:07:25] that...
[00:07:29] Yes, I had one or two insights. You
[00:07:32] know what Ashkenazim say in Yiddish, "Gmar Chatimah
[00:07:36] Tova," meaning "May you be sealed for a good year." "Gmar Hasimoto Va" also sounds
[00:07:40] like "May the blockages end."
[00:07:53] There are people, and I am among them, who, in order to conduct a true soul-searching,
[00:07:56] need external intervention, another person who talks to them on a regular
[00:08:00] basis and usually for a regular fee. So what about
[00:08:04] the interplay between the annual soul-searching of Yom Kippur
[00:08:07] and our weekly soul-searching at the psychologist's?
[00:08:11] They teach you at home.
[00:08:34] Psychotherapy is based on introspection.
[00:08:38] From that perspective, it is soul-searching, but soul-searching
[00:08:41] that seeks change.
[00:08:45] Are there those who do soul-searching more than once a year?
[00:08:48] Yes, the idea of soul-searching, which is
[00:08:51] central to Yom Kippur,
[00:08:55] is actually quite
[00:08:58] extraordinary if you think about it, because what it means is to step
[00:09:01] out of the routine, to stop and reflect.
[00:09:05] Now, as human beings, we do this, and when do we do it? We usually
[00:09:09] do it in special situations, or...
[00:09:12] when we are in a crisis and we say, "Hey, how did we get here? What's
[00:09:16] going on?" Or after
[00:09:19] we have gone through a difficult period, or
[00:09:21] very big changes, drastic changes, then we
[00:09:25] need to do it again and look. But
[00:09:28] ultimately, if we want to gain something from it, even if we have reached
[00:09:32] some conclusion or even if some
[00:09:34] traffic light
[00:09:38] has flashed for us, it requires
[00:09:41] it requires some kind of process. Most things, most
[00:09:44] changes are difficult to make except
[00:09:46] through a process.
[00:09:52] At first you feel bad and you don't know why, after that you already
[00:09:56] know why, but you still feel bad, it didn't help you much
[00:09:59] with the feeling, you understood, you need to change, that's, okay, you even
[00:10:03] change, one of the biggest difficulties is
[00:10:06] to get from the state of understanding
[00:10:08] to the state of change. That's it.
[00:10:12] The process of forgiveness
[00:10:15] requires viewing things in a different
[00:10:19] context, to see it in some
[00:10:21] באיזשהו
[00:10:23] way as part of a larger picture. If the moment
[00:10:27] we open the picture, see it in a different context, there
[00:10:30] is a chance that things will make sense that it is easier
[00:10:34] to live with, that it is easier to accept
[00:10:36] it.
[00:10:42] What about Yom Kippur? Do you think it's effective or would you design it
[00:10:45] differently? Yom Kippur, I think one
[00:10:48] of its greatest aspects
[00:10:51] is
[00:10:54] that it comes with such a great
[00:10:58] burden of tradition, just as Yom Kippur is a bubble within
[00:11:01] the year, singled out,
[00:11:05] treasured, neutralized,
[00:11:08] and now you are with
[00:11:11] yourself
[00:11:13] and... as much as you can
[00:11:16] disconnect from the daily routine
[00:11:19] that actually distracts us from this
[00:11:22] introspection.
[00:11:49] this work? We talked about soul-searching that takes place within
[00:11:52] the soul, or if you prefer, the mind. But this accounting can also be done
[00:11:56] in the body. Thousands of Israelis got up from the couch at 40-something
[00:12:00] years old, discovered that they were deteriorating or their wheels were, and started
[00:12:04] running. On their way to becoming Ironmen, they realized that torturing
[00:12:07] the body could actually help with soul-searching.
[00:12:20] Ironman is considered the toughest competition there is. How many stages?
[00:12:23] 3.8 kilometers. In Ironman, and then you ride
[00:12:27] 180 kilometers. Wow. And then, for dessert, you run
[00:12:30] a marathon, which is 42 kilometers.
[00:12:43] In my opinion, it sometimes reminds me a bit of the coming-of-age process of an African tribe. You did
[00:12:47] something, you have a stamp, and you can
[00:12:57] station.
[00:13:05] There's a lot, a lot, a lot of mental work involved,
[00:13:09] a lot. It also adds to the soul when you truly
[00:13:12] overcome things, but often you find
[00:13:15] answers to all sorts of questions that really bother you. Like,
[00:13:18] you think, if I deal with this here, later I'm sure I'll deal with
[00:13:22] problems I have outside of this. This sport
[00:13:25] I think this sport replaces a psychologist, and every time I was a little
[00:13:29] nervous at home, I would tell the girls, "I'm going for a run." I would come back and they'd say, "Mom, you're
[00:13:32] calm, everything's wonderful." I would come back with a smile from ear to ear. Why do people
[00:13:36] generally start at age 45 or something? Why do they start? But usually
[00:13:40] what happens with most people in this field is that they start and say, "Okay, I
[00:13:43] want to do 10 kilometers." And that's fine. Then they get to, "I
[00:13:47] want to do a half marathon." "I want to do a marathon." And slowly
[00:13:50] but surely, the goals become higher
[00:13:52] and higher. I ... I actually sat with my wife and told
[00:13:56] her, "At age 40, I'm giving myself the gift of doing my first
[00:14:00] Ironman." And that's it. From there, I actually started
[00:14:04] with 40-something kilos more than I weigh today. There are several reasons why people enter
[00:14:08] this world. One of them is indeed some kind of crisis or crises they go through in their 30s
[00:14:11] or, more commonly, in their 40s, when people have more or less settled
[00:14:15] down and suddenly they open their eyes and see that there's a very
[00:14:19] big challenge here. There are things here that are related to the competitive
[00:14:22] drive. There's a communal
[00:14:25] aspect.
[00:14:28] If you go into almost any settlement, from a village, kibbutz, moshav,
[00:14:32] city, you'll see people running. The issue of running
[00:14:35] in Israel and cycling started recently. Today it's already part
[00:14:38] of a healthy lifestyle. Today there are about 300
[00:14:41] thousand people who run. And they
[00:14:44] run regularly. It's very Israeli. This
[00:14:48] desire to be seen, to be heroes, perhaps also
[00:14:51] from the army and all the, meaning, to do the impossible. And everyone says how much.
[00:14:59] Israelis love extremes, beautiful. Israelis very quickly
[00:15:02] go from running in the neighborhood to
[00:15:04] doing a marathon.
[00:15:08] We all grapple with and perform soul-searching, but there are people who turn
[00:15:12] this accounting into a profession. Hey, Hagit? I'm not talking about
[00:15:16] mathematics, but about poetry. The poet Hagit
[00:15:19] Grossman defines her work as a daily ledger of
[00:15:23] the soul. A ledger that...
[00:15:28] You write poems on a typewriter or write on a typewriter, that's
[00:15:31] the Musa's machine? Wow. Yes.
[00:15:34] I have a collection, but this one he, the Musa, gave
[00:15:38] me. He, he wrote "Black Box" on it. What do you
[00:15:41] say? I have all sorts of things, there's a whole
[00:15:45] collection here. Humanity survived thanks
[00:15:48] to words, thanks to language. Therefore, the master
[00:15:51] of language has a very, very essential role
[00:15:55] among people in the world.
[00:15:59] Do you want to try writing? Yes, do you see these Hebrew letters?
[00:16:03] How can one give up this? What
[00:16:06] happened? Where's the period?
[00:16:09] Here?
[00:16:12] Yes, luckily. How long, since what age have you been writing poetry? Let's say? I
[00:16:16] was simply 14 and they wanted me to have a profession.
[00:16:19] They put me in a school with a classroom full of these machines.
[00:16:23] And they told me that I needed to be a secretary. So
[00:16:27] my dad bought me a typewriter.
[00:16:30] And I just sat and wrote poems.
[00:16:33] And when I got bored, I went to the library and read Davolach and Yehuda.
[00:16:37] My life, so they, they pretty much saved me, they really saved
[00:16:40] me.
[00:16:45] I wrote my first poem at age six, and it was published in the
[00:16:49] school newspaper. Beautiful, instant
[00:16:51] success. There is no success
[00:16:54] for poets. Poets don't know what success is.
[00:16:57] They, they don't have the absorptive material that absorbs
[00:17:01] it. Like, what's missing headlines? No, not headlines,
[00:17:04] love. Poets are suckers for love.
[00:17:12] What is the place of soul-searching in the life of a
[00:17:16] poet?
[00:17:18] I think that writing is a delay of
[00:17:22] the soul. I think that's one of the reasons I need
[00:17:25] to do it. Writing must be
[00:17:29] daily, because the soul changes so much, and everything
[00:17:32] is in the soul. The soul is the essence of the matter. If you don't follow
[00:17:36] your soul. You are liable to get lost
[00:17:39] and erased. That's why once a year there is this in Judaism, which is a very
[00:17:43] wise thing, to actually do soul-searching. It's a time when you stop
[00:17:46] and think about the soul. Now there's a lot of food
[00:17:49] for thought here, because the soul is always
[00:17:52] suffering.
[00:17:56] There is another parallel dimension,
[00:17:59] and in it I am who I am
[00:18:03] and I have not lost myself, stop me, and the words
[00:18:06] I wrote are not detached from a spiritual
[00:18:09] realm, and I can sit and write directly
[00:18:13] from within me, and I am connected to the words in a serious
[00:18:16] bond, that they are from a seed I planted,
[00:18:20] and they are original and good for expressing my
[00:18:23] truth, and I am not disturbed by tasks given to me,
[00:18:27] and I do not lose my way, but go
[00:18:30] astray to find new territories
[00:18:32] and stretch boundaries and invent a true
[00:18:35] reflection of myself.
[00:18:41] Soul-searching is a difficult thing in itself, but there
[00:18:44] are those who take their insights from soul-searching and implement them
[00:18:48] practically, not only on themselves, but also on
[00:18:50] their surroundings. Benny Lipschitz was for years a chef who worked with the greatest
[00:18:54] chefs in the country, but his soul-searching took him to a completely
[00:18:58] different side of the food
[00:19:12] I was looking for something, meaning, as a chef, growing
[00:19:16] vegetables seemed very
[00:19:18] natural to me.
[00:19:20] This is Kedron's edible forest plot. The entire
[00:19:24] place has been around for six, seven years. What
[00:19:26] is the purpose of this forest? The purpose of this
[00:19:30] forest is to actually be relevant to the times. Meaning, if we are
[00:19:34] in a time of water crisis, food crisis.
[00:19:37] that are eroding, imagined hunger, and
[00:19:41] many other problems of environmental pollution,
[00:19:45] then ecological agriculture is the immediate
[00:19:48] response. What's wrong with conventional agriculture? There's nothing wrong
[00:19:51] with conventional agriculture, but you're correcting, I'm not
[00:19:54] just laughing.
[00:20:00] Conventional agriculture
[00:20:03] provides an enormous amount of food, that's
[00:20:06] true. But the environmental and human
[00:20:10] cost is enormous. That is,
[00:20:13] uh, the introduction of very toxic substances into the soil,
[00:20:16] and the creation of food of very, very low quality. That is,
[00:20:20] the final result is really something that may
[00:20:23] look beautiful to the eye, but the value of
[00:20:26] these vegetables is very low and their environmental cost is very,
[00:20:30] very high. Specifically, here, every gram
[00:20:33] that comes out of this field and someone eats it is better than any other gram
[00:20:37] that comes from conventional farming. This is non-violent protest, it's undermining
[00:20:41] the system. The system doesn't want you to grow your own
[00:20:44] food and save on intermediaries, and save on
[00:20:47] taxes.
[00:20:53] We are not growing vegetables here, I know it looks like it,
[00:20:57] but actually what we are growing here is soil. Meaning, even if I identify
[00:21:01] some problem in the plant, yes, I don't treat
[00:21:04] the problem on the plant surgically, but I first go down to the soil and check what
[00:21:08] is happening there. Yes, these are the lives that occur between the soil
[00:21:11] and the mulch. These are the meaningful lives. That's where
[00:21:14] digestion happens, the decomposition of organic materials
[00:21:17] and the nourishment of the plants.
[00:21:21] I was involved in cooking
[00:21:24] for a good number of years and enjoyed it
[00:21:27] very much. I don't know what happened, but something happened,
[00:21:30] and I found myself unable
[00:21:33] to do it anymore. Unable to go to restaurants anymore, unable
[00:21:37] to deal with customers anymore, unable
[00:21:40] to lose health for food that is
[00:21:44] not nourishment, it's just food, like it lost all proportion,
[00:21:47] like the hedonism in it actually. In my opinion,
[00:21:50] it got out of control, and if our cultural heroes today are chefs,
[00:21:54] we are in a very, very difficult situation. You had to fix the foundation?
[00:21:58] You worked at the end of the path? You wanted to come work
[00:22:01] at the beginning of the... I returned to that root. Yes, not
[00:22:05] to make any kind of correction. I did terrible
[00:22:08] things. Almost every possible animal passed under my
[00:22:10] knife. I didn't see it. I didn't see it.
[00:22:14] I was, what did you see? That. Meaning, I was immersed
[00:22:18] in work. Yes, for me it was. Raw material, everything
[00:22:21] is legitimate. You can't force a person, ah, not
[00:22:25] veganism nor any worldview. He needs to. Now you
[00:22:28] are vegan. I have been vegan for eight years, seven years.
[00:22:32] Ah, this is the minimum. I won't succeed in changing
[00:22:35] big things in the world, but here within this small
[00:22:38] compound, I feel that I am doing something right
[00:22:41] and good.
[00:22:46] Environmental soul-searching can be done on land and also in the sea.
[00:22:50] When an industrial designer, who is also an avid diver, saw with his own
[00:22:54] eyes the corals in the Gulf of Eilat being destroyed, he
[00:22:57] decided to harness science and art to give back to nature
[00:23:28] enormous gravitational pull, and much of our future lies there. I believe the next
[00:23:32] decade will be about this place and this
[00:23:34] resource.
[00:23:37] The beauty underwater is indescribable. On the other hand,
[00:23:41] the pain felt when seeing
[00:24:03] Why do we need an artificial reef? What about the natural reef? Isn't it artificial? It could be
[00:24:07] that this is a type of artificial environment
[00:24:11] where the speed at which it can be created and the solution it can
[00:24:14] provide is completely different from
[00:24:17] something natural.
[00:24:22] The printer is now entering a sequence of printing
[00:24:25] operations. It is actually one of the largest
[00:24:28] of its kind. It was purchased for this research,
[00:24:31] in fact, and was built here specifically for
[00:24:35] this purpose. And so we will print coral,
[00:24:39] artificial coral that will then settle in its new home
[00:24:41] in Eilat.
[00:24:51] And what's happening in the water? A few weeks ago, we placed
[00:24:54] a pole several meters high, covered with many, many
[00:24:58] models like these, of all sizes, with all sorts of intermediate chains.
[00:25:02] We protected it, we put up signs.
[00:25:05] I received an update from Asa, a diving update. Well, there are still
[00:25:09] no breaks. After we arrived, we saw two fish pecking at the facilities.
[00:25:13] There are already quite a few, the number of fish increased, the number of species
[00:25:16] did not. Pictures will be uploaded tomorrow to Dropbox. Amazing.
[00:25:25] But this is a shape that exists in the sea anyway. No, no,
[00:25:28] but what we are trying to do here is to combine
[00:25:31] chaos on the one hand, and on the other hand, to take
[00:25:34] into account parameters, spaces and complexities that address
[00:25:38] specific creatures precisely
[00:25:41] according to our measurements and observations. Large fish, small
[00:25:44] fish, medium fish actually get their home.
[00:25:48] Isn't it a bit cheeky of them to be even better than coral?
[00:25:52] Cheeky? I think it's perhaps even cheekier to just
[00:25:55] copy
[00:25:56] nature.
[00:26:01] Don't you have that kind of feeling? Very, very personal, that you feel bad about these corals and you want to do
[00:26:23] we know how to do into this place of
[00:26:27] improving, changing, fixing, and this is done, as it's called,
[00:26:30] with fear and trembling, not with audacity. And not out of a thought that we know
[00:26:34] everything, but truly out of curiosity and a sincere desire to do
[00:29:09] Nordia Jerusalem was founded by die-hard fans of Beitar Jerusalem
[00:29:13] who could no longer tolerate the racism that was spreading
[00:29:15] in the stands.
[00:29:18] For me, this is a story and a completely personal
[00:29:47] the fans and that thing about someone who maybe won. You won
[00:29:51] everything with me. People like you who we sat with all evening
[00:29:55] and said, "Forget it, forget it, it's not
[00:29:58] going to happen, it's not going to happen."
[00:30:09] What is Beitar Nordia Jerusalem? Nordia, Max
[00:30:12] Nordau, the muscular Jewry, the beginning
[00:30:15] of Zionism, to create the new Jew
[00:30:18] in the Land of Israel. We are the only team in the world
[00:30:22] that rose up against racism and against criminality. There is no such
[00:30:25] thing.
[00:30:29] We are talking about the Arkadymak era, and within. The strange
[00:30:33] relationship that Arkadymak had with the world and with
[00:30:36] Beitar, two Muslim Chechen players were signed here,
[00:30:39] and the fans literally burned down the club, threw stones
[00:30:42] at the captain, and went to Kornefain's house
[00:30:46] and made his life miserable, and simply put
[00:30:50] the ideology of some of them above
[00:30:54] the club and took the club to the brink of disaster. What
[00:30:57] ideology? Beitar's
[00:31:00] ideology.
[00:31:07] I was at Teddy, I was at Teddy with the friends who eventually
[00:31:10] together founded Nordia, and we were there in the eastern stand.
[00:31:15] And we tried to cheer and they whistled at us like
[00:31:18] that behind our ears and didn't allow us, and that's
[00:31:22] when it was time to take, fold the scarf that always sat at the entrance to the house,
[00:31:25] fold it and push it inside, and then Beitar was over. I
[00:31:29] think most Beitar fans have a crack
[00:31:32] in their footballing soul, and it's all complicated
[00:31:36] relationships. To be a Beitar fan all your life is to be in soul-searching. You
[00:31:39] left Beitar and you are still continuing this soul-searching of what brought me there,
[00:31:43] where am I going next? When you were a "Nody" (outsider), you were at the height of the Lions' Den. The first
[00:31:47] fan group that was founded by about 15-20 people, and I was
[00:31:50] there too. Ah, they called it the Lions' Den, and that was actually the first
[00:31:54] time to unite the crowd. So there was this
[00:31:58] "Ten Commandments" of the Lions' Den, and the "Ten Commandments" of the Lions' Den
[00:32:01] was without racism.
[00:32:05] Eli Yohan, the king, if you read him, you're like, "Boom, boom,
[00:32:09] boom, boom, Nordia, one, one." And then suddenly came the generation
[00:32:13] that would later become the leaders of La Familia. And then I remember there was specifically some
[00:32:17] incident where I made some sign and they told me if you hang
[00:32:20] it up, like, they'll beat you up. I hung it up, and then the game was against
[00:32:23] Hapoel Kfar Saba at Teddy. Three guys grabbed
[00:32:27] me in a way like, "Come on, we just want to talk to you." They took me aside, put a
[00:32:31] knife to my stomach and told me, "If you come to the next game, we'll stab
[00:32:34] you."
[00:32:43] I think Nordia in the end becomes. Apropos soul-searching, it
[00:32:46] will be, no matter what happens, Nordia is
[00:32:50] eternal, because it is the resistance movement of Beitar
[00:32:53] fans against racism and criminality, and this thing is
[00:32:57] forever.
[00:33:04] So Yom Kippur is perhaps perceived as the most religious day of the year, but it managed
[00:33:08] to defend a human and universal principle that has
[00:33:10] no substitute. A person needs to conduct soul-searching with themselves on a regular
[00:33:14] and ongoing basis. To give up the excuses, the narrow-mindedness, the
[00:33:18] self-deceptions, and to practice a piece of Yom Kippur
[00:33:21] even outside the High Holy Days.