Mikhail Salita

Moses and the Science of Behavior: Seeing (Description), Anticipating (Prediction), and Guiding (Control)

A behavioral perspective on Jewish leadership — from the wilderness to today

Scientific language can sometimes sound cold: “description,” “prediction,” “control.” But behind those terms lie very human ideas — the ability to see a person, to understand where their path is going, and to help them grow. These are not just the foundations of Applied Behavior Analysis (ABA). They are also the foundations of Torah.

In ABA, we speak of the Three Levels of Scientific Understanding: description, prediction, and control. In the Torah, we find these same ideas embodied in the life and leadership of Moses. He observed (description), he warned and forecast consequences (prediction), and he built systems that helped people change (control). He didn’t control through fear — he led through structure and meaning.

Seeing with open eyes and an open heart (Description)

The first level is description — the ability to observe what is happening, without running from it, without distortion.

When Moses came down from Mount Sinai and saw the people dancing around the golden calf, he didn’t excuse it or soften it. He simply looked, and acknowledged what he saw:

“And Moses saw that the people were out of control…” (Exodus 32:25)

In ABA, this is called description: recording behavior factually, without interpretation. “The child claps when music starts” — that’s description. We don’t say, “He’s happy,” or “He’s overstimulated.” We just notice.

That’s what Moses does. He sees. Because to see — truly see — is already the first step toward helping.

Understanding consequences (Prediction)

The second level is prediction. When a behavior happens repeatedly under similar conditions, we can reasonably predict it will happen again. This isn’t magic — it’s pattern recognition.

Moses tells the people:

“If you listen to My commandments… I will send the rain in its proper time.” (Deuteronomy 11:13–14)

“See, I have set before you today life and good, death and evil…” (Deuteronomy 30:15)

This is not threat. It’s clear prediction: your actions have consequences.

In ABA, it’s the same: if a child screams and receives attention, we can predict the screaming will continue. Moses is teaching not just morality, but a behaviorally sound view of the world — where behavior shapes destiny, and responsibility is tied to outcomes.

Creating the conditions for change (Control)

The third level is control — not in the sense of force, but in the behavioral sense: creating an environment where the right behavior becomes more likely.

Moses gave the people:

– Shabbat — to structure time

– Tzitzit — to offer visual cues

– Festivals — to embed memory into the year

These are environmental interventions that support spiritual and moral behavior. In ABA, we call this control: changing the antecedents, prompts, or reinforcers to increase the chance of positive behavior. Moses didn’t just preach — he arranged the world so that goodness could take root.

Behavioral analysis at the national level: Israel and Iran

Sometimes ABA isn’t just about classrooms or clinics. Sometimes it applies to nations. A modern example: Israel and Iran.

Description (description):

We observe Iran enriching uranium, funding terror groups, and making open threats against Israel. This isn’t theory — it’s observable behavior.

Prediction (prediction):

If a regime already behaving aggressively gains nuclear weapons, we can predict with high certainty that its behavior will escalate and become more dangerous. This is a behavioral forecast.

Control (control):

In ABA, control refers to demonstrating a functional relationship between an intervention (independent variable) and a behavior (dependent variable).

– Independent variable: Israel’s actions — military strikes, cyber operations, covert air missions

– Dependent variable: the progress of Iran’s nuclear program

When those military interventions slow or reverse the program, this demonstrates effective behavior change through intervention. This isn’t ideology — it’s a real-world application of behavioral principles on the scale of global security.

Moses — a model for behavioral professionals

Many BCBA candidates memorize “description, prediction, control” as technical terms. But Moses shows us: these aren’t just academic. They are deeply human.

He saw (description).

He warned (prediction).

He created structure (control).

And today, whether we are educators, parents, therapists, soldiers, or rabbis — we walk that same path. Because to see is already an act of care,

to warn is already a form of protection,

and to build structure — that’s a form of love.

About the Author
Rabbi Moshe (Mikhail) Salita is a Brooklyn-based rabbi, legal scholar, and emerging animal chaplain whose work unites Jewish spirituality, international law, and compassion for all living beings. He holds a Master’s in International Law (with honors) from the National University “Odesa Law Academy,” where he is currently a PhD student researching the restitution of unlawfully confiscated Jewish communal property in Soviet Ukraine. He also earned a Master’s in Library and Information Science from Pratt Institute (New York) and a Master’s in Education and Special Education from Touro University, with graduate certificates in Applied Behavior Analysis (ABA) and Bilingual Education. Rabbi Salita is an ordained rabbi of the Jewish Spiritual Leaders Institute (JSLI), a Doctor of Ministry student in Jewish Spirituality at the Graduate Theological Foundation, and an Animal Chaplain-in-Training with the Compassion Consortium in New York. His mission is to weave together justice, mercy, and creation care into one sacred path of Tikkun Olam — healing the moral and spiritual wounds of the world. He serves as Executive Director of the Salita Foundation, originally founded by his brother, Dmitriy Salita — former WBF World Champion boxer, and inductee of both the New York Boxing Hall of Fame and the Jewish Sports Hall of Fame. Today, Rabbi Salita leads the Foundation toward a broader vision — uniting humanitarian ethics, environmental awareness, and cultural restitution. Through the Foundation, he has launched the “Eco-Kosher Initiative,” a global program encouraging support for businesses and individuals who respect the environment, animals, and their communities. For him, “eco-kosher” is not limited to food — it is a moral philosophy of living in balance with creation, where sustainability and holiness walk hand in hand. He is also devoted to preserving and gaining international recognition for the rare Israeli cat breed Kanaani — a living symbol of harmony between Jewish heritage and the natural world. A descendant of Sruel ben Aharon Lekhtman, a Ruzhiner Hasid and brick-factory owner in Kitai-Gorod, Kamianets-Podilskyi — once a spiritual heart of the Ruzhin Hasidic movement in Tsarist-era Ukraine — Rabbi Salita continues his ancestor’s legacy of faith, integrity, and bridge-building. Sruel Lekhtman served as a close friend and estate manager for Pan Dembitsky, a Polish landowner remembered with respect in both Jewish and Ukrainian memory. Their friendship, crossing lines of faith and culture, remains a profound symbol of coexistence — especially meaningful for Ukraine today. Although Rabbi Salita received Reform rabbinic education in the spirit of Jewish Universalism, he maintains a deep spiritual connection with Chabad, whose living Hasidic tradition unites intellect, compassion, and joy. Following the example of the prophets — from Adam, the first caretaker of creation, to King Solomon, who understood the language of animals, and to Rav Papa, the sage who spoke kindly of cats — Rabbi Salita teaches that true holiness is revealed through compassion for all living beings. His life’s work is to show that caring for animals and serving God are one and the same sacred breath.
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