Thursday, May 05, 2016

A Yom Hashoah Prayer Drama

Most days, davening is a mundane affair, a routine non-event. But today's tefilla was filled with drama. Let me explain.

I went to shul today for Shacharit, like any other day. But today, Yom Hashoah it felt wrong, dislocated, at variance with reality.

I asked myself, I felt: How are we not saying Tachanun today?
On Yom Hashoah, how can we not say:
הַבֵּט מִשָּׁמַיִם וּרְאֵה כִּי הָיִינוּ לַעַג וָקֶלֶס בַּגּויִם. נֶחְשַׁבְנוּ כַּצּאן לַטֶּבַח יוּבָל. לַהֲרוג וּלְאַבֵּד וּלְמַכָּה וּלְחֶרְפָּה
וּבְכָל זאת שִׁמְךָ לא שָׁכָחְנוּ. נָא אַל תִּשְׁכָּחֵנוּ.
This morning I stood in shul and felt I needed those words.
I needed:
יהי רצון מלפני אבינו שבשמים . לרחם עלינו ועל פליטתנו ולמנוע משחית ומגפה מעלינו ומעל כל עמו בית ישראל . ונאמר אמן
So it is Nissan and we don't say tachanun, but today the entire public space, the air we breath, is filled with the Shoah, my thoughts and emotions are Shoah, today I wake up and think Shoah. It feels wrong.

Yesterday a new student joined my class.
I asked him, as two frum men might, "Where do you daven?"
He replied: "I daven ביחידות (alone) unless I have to say kaddish."
so I asked him why he davens alone.
His reply: "How can I say the siddur. It is not true. We say ותוליכינו קוממיות לארצינו and שתעלינו בשמחה לארצינו and we are already here! It is like a man whose wife left him, and then she comes back and they renew their relationship, but all he can say to her is :"Please come back! I love you.. please return to me!" I cannot  say those words to God. It is so false, so ungrateful. So I say my own prayers."

I must admit, this thought crosses my mind frequently on chag, on the Yamim Noraim, every day. So much of our prayer seems כפוי טובה ungrateful for the divine blessings that God has showered upon our generation. The blessings of freedom, of safety, of independence, of Jewish pride, of Eretz Yisrael, of Kibbuts Galuyot. How do I request הַרְאֵנוּ אות לְטובָה when there are plentiful signs?
How do I get up on a Monday and Thursday and say the same Tachanun that was recited in the shtetl in 1882 or in 1942, bemoaning the disgrace and humiliation of the Jewish people, when we are possibly the proudest generation in 2000 years?
A friend of mine adjusts benching, saying: ותוליכינו קוממיות בארצינו and not לארצינו because, after all, we ARE here!

So, I discussed this sentiment with my son. He responded that this is a shallow approach: "Even if we are in the midst of a positive process, we are merely at the inception of the "tikkun" we need to perform religiously, in terms of Jewish unity etc. We are nowhere near!"
He is correct. We have far to go on every scale. We are not unified. we are far from our ethical and religious aspirations. We have much to do until we become the אור לגויים that we need to be. The majority of the Jewish people is not in Eretz Yisrael. Assimilation in חו"ל is rampant. Israel is far from the regional peace to which we hope.

And still, how can we utter lies in Tefilla?

How dare we not recognize the critical shift in the global status of Jewry in an era of the State of Israel, when Jews around the world live in freedom and respect?

In the meantime, there are moments in which I am left with a huge dissonance between my prayerbook and myself. There are moments when Tachanun is in stark focus like today, Yom Hashoah. There are days when it is terribly dislocated.

So, I thought, maybe the only solution is for me, personally to be more dynamic, more pliable, more engaged and active in my prayer experience. To rely on my emotions more and the siddur less. To include certain things and to omit others, not permanently, but on an ad-hoc basis.

Or maybe, every tefilla any day, has a major note and a minor note. The question is not with the prayerbook but with me! How do I bring MYSELF to prayer

And so, I spent the morning mulling this, writing the first part of this post. Feeling that the siddur was inadequate.

But then, I went to daven Mincha.
And somehow, probably because of the thinking I had done in the morning, I resolved to make it a Yom Hashoah mincha, to pour in special content, to really connect.

Surprisingly, Mincha was "real". I was able to genuinely talk to God.

Here are some of my thoughts/kavanot (in very telegraphic form) as I recited the שמונה עשרה:

ראה בענינו - God see the suffering of your people, see the bitter suffering of the Holocaust, the crematoria, the gas chambers, the cattle trucks, the starvation, the death marches, the intimidation, the cruelty and torture ... The indescribable horrors .... and גאלינו make sure this never happens again! redeem us ... for ever!

רפאינו - Heal the survivors. Heal the children of survivors. Heal our nation. Close our divisions. As nature closes a wound, and broken  flesh heals and becomes one again. God, give us unity.

ברך עלינו bless this year. No war. No terror, no Gaza. Bless us. ואת כל מיני תבואתה - Just 70 years ago people foraged for food and could not find it. People died of starvation. Look at the plenty we have to day! We are so blessed! 

תקע בשופר גדול ... לקבץ גלויותינו - 75 years ago Jews wandered the globe, homeless, with no place to take them in. Now we have a home. Jews have returned to Israel - over 6 million of us. How would we have managed without Israel after the Holocaust? How would world Jewry have raised its head of not for the pride of the State of Israel? There is more to do! Bring world Jewry home to Israel. Let us build our Jewish state together.

השיבה שופטינו - the force of Law. The Nazi regime began by destroying law, making evil, racist laws. But we must create a society that protects the weak, that ensures equality, that excoriates racism and discrimination, that protects free speech, that protects religion, that ensures our morality. And we must protect our judges and the importance of law  אלמלא מוראו איש את ראהו 
חיים בלעו

בא"ה מלך אוהב צדקה ומשפט - How did You - השופט כל הארץ allow such evil, injustice, barbarity? Hashem. Please reinstate your status as מלך אוהב צדקה ומשפט.

ולמלשינים - In the Shoah, people who were informants led to the death of so many. Oh! the power of language to kill! And now, today, hate-speech abounds, evil talk, evil intent. Betrayal, antisemitism. God! Please fight that hate! Uproot and destroy it מהרה תעקר ותמגר ותכניע במהרה בימינו.

על הצדיקים ועל החסידים - The saints: the mothers who went to their deaths comforting their children, the rabbis who led their faithful despite the hardships, the people who prayed daily in the Camps and Ghettos, the people who kept human dignity, who shared their food, who risked their lives. What faith they showed! What love of God and Man despite the depravity all around.. ותן שכר טוב לכל הבוטחים בשמך באמת ושים חלקינו עמהם - these are the holiest of the holy. And those who lost faith. That was also אמת They could not lie about God after what their eyes had witnessed.

ולירושלים עירך - One walks out of Yad Vashem into bustling Jerusalem! Who would imagined that איכה ישבה בדד is now העיר רבתי עם - Amazing! The phoenix from the ashes. ובנה אותה בקרוב...בנין עולם ... we have further to go. We are just beginning.

את צמח דוד - God. we thank you for Jewish government, for independence. For the pride of having a nation State. So critical after the Shoah. As Ruby Rivlin said last night; Israel will never leave Jews abandoned. דם יהןדי אינו הפקר

שמע קולינו ... self explanatory

רצה ה' אלוקינו את עמך ישראל - God! Please love your people Israel. Please never reject us the way you did between 1939 and 1945. ותפילתם - All those prayers and tears that were offered during those years by faithful devout Jews. Where did they go? תָּשִׂים דִּמְעוֹתֵינוּ בְּנֹאדְךָ לִהְיוֹת. וְתַצִּילֵנוּ מִכָּל גְּזֵרוֹת אַכְזָרִיּוֹת.

 מודים אנחנו לך - we have so much to be thankful for. For our families, our wives and children, our parents, peace and prosperity .... (keep going...) ועל כולם יתברך ויתרומם

שים שלום - Amen!!
עלינו ועל כל ישראל עמך
ברכינו אבינו באור פניך
Yes!

And so ... as the afternoon progresses, tefilla comes into focus. The prayerbook regains relevance. In fact, it seems perfectly tuned to the spirit of the day!

Sometimes prayer comes to us. At others we have to create the prayer.

Sunday, November 29, 2015

A Letter from Alon Shevut ...



People have asked me how it is living in Alon Shevut at the current time. The answer, in short, is… it's complicated.

On the one hand, there is pain, tension, some fear and much frustration.

Let's start with the pain. Last week, a beloved friend and community member, Yaakov Don z"l, was murdered just outside the gates of our Yishuv. (In the same attack, 18 year old Ezra Schwartz z"l was killed.)

The entire community of Alon Shevut has been thrust into deep mourning. Yaakov was an incredible dynamo of warmth and positive energy in the community and a dear friend to many. (I have written more about him here.) Many of our children are friendly with his children, or were inspired by his teaching and leadership in one of our local schools. Yaakov's terrible murder has brought the recent wave of terrorism home to us in a most immediate manner - into our hearts and souls - emotionally, viscerally, as an ever-present consciousness.

Tension - as the roads and sidewalks are simply unsafe. The violence, knife and car attacks started in Jerusalem some weeks ago, but now, Gush Etzion Junction, not 3 minutes from my house, has the unsavory status as the most dangerous spot in Israel, with over 10 attacks in the past month and 4 people killed just this week.  If Alon Shevut wasn't "famous" before, for its hitchhiking station nearby from which the "three boys" were abducted and murdered in the summer of 2014; now - with almost daily attacks - we feel vulnerable, tense, even fearful for our safety and that of our loved ones. After the 3 boys were abducted last year, we instructed our children not to hitchhike, but now after our friend Yaakov was murdered in a drive-by terrorist shooting, what shall we say to our children and spouses? Not to drive to work? Not to cross the road?  

And here comes some of the frustration, because prior to this, Gush Etzion was perceived, by its residents and by others, as a place of moderation and tolerance. Our local supermarket, Rami Levy, was a paragon of Arab-Jewish coexistence with Arabs and Jews shopping side by side, smiling at one another as we queued at the checkout, wishing each other a "Ramadan Karim!" and a "Shanna Tova!" Business was expanding, and the community was looking forward to the opening of a new shopping mall, for Arabs and Jews alike, a further step to normalization in the district. Gush Etzion's key rabbinic figures – Rabbis Amital, Lichtenstein and Riskin - were political moderates; its highly-educated population represents a more tolerant and open model than the classic "settler" stereotype. Gush Etzion was a pastoral, rural area in which our kids would walk, guitar in hand to swim in the local spring, as Jewish joggers and bikers would ride in-between Arab farmed vineyards in their weekend exercise. Our boutique winery, bakeries, restaurants and beauty spots had become increasingly attractive as tourist venues.

But now it feels as if this has all radically changed. Now, Gush Etzion Junction looks like a fortified army camp with security barriers and close-circuit cameras in every direction, a military watchtower and over 20 infantry soldiers in full battle gear keeping us safe.
Soldiers at Gush Etzion Junction
The Arabs are not shopping at the local supermarket. And the prospect of any co-existence seems elusive, and maybe completely impossible. In order to protect my children as they take an 8 minute walk to school, they pass at least four points at which armed guards are stationed. This is what we have to do to be safe; but it is a steep price to pay.

And we wonder - will it all return to normal after this wave of violence, or is our neighbourhood forever changed?

But in contrast to all this, the events surrounding Yaakov Don's murder has exposed real dignity and beauty, strength and determination, and yes – hope!

Mosaic in Yaakov's memory
Let me share a little about what went on in Alon Shevut this past week.

From the moment that we received the terrible news of Yaakov's murder, the entire community sprang into action in the most remarkable of ways. That weekend was supposed to be "Shabbat Irgun," an annual celebration of Bnei Akiva, the local youth movement. It is the crescendo of a month of frenzied youth activity, and that Thursday night had been earmarked as the annual "White-Night" as the kids would stay up through the night having fun and putting the finishing touches to their plays, presentations and the like.

At 6pm we heard the awful news, and celebration turned to mourning. At 8pm, the kids – over 300 of them from age 9 to 18 – gathered in the local youth center. The recited Psalms, they cried, they sang slow songs of yearning and sorrow, they divided into discussion groups to voice their fears and sadness. Parents guided some of the events behind the scenes, but in truth, the youth demonstrated such maturity, such greatness of spirit in absorbing the shock as they took comfort, in prayer, tears, and togetherness.

Some of the youth proceeded to the site of the murder, setting up a memorial stone and lighting candles. Some spent the night in a mosaic studio, making an incredible mosaic of a verse that encapsulates the sorrow over the death of Yaakov (Jacob) as well as their determination to continue: God will have compassion on Jacob; once again he will choose Israel and will settle them in their own land. (Isaiah 14:1).

The circle of song
Friday was the funeral. Thousands came. The celebratory youth Shabbat was postponed. However, 24 hours later, after Shabbat, the entire community gathered in our basketball court. It started with a small circle of youth singing songs from the Rosh Hashanna liturgy: "Hamol" – Have mercy of Your creations, "Ochila La-el" – I plead to God, "Rahem" – Have mercy upon Israel Your nation… on Jerusalem your holy city; "Hassoph" - … the days are long and there is no end to the days of evil; and other such songs. The circle widened and widened, until it filled the entire stadium. An entire community of children, surrounded by their parents, arm in arm, grieving together, singing together; it was a beautiful moment of faith and spirit.

After the songs, we proceeded to march to the Gush Etzion Junction with flags and song. What were we saying? I don't know!   - That we are here, that this is our home, that we will overcome! We stood together, sang Hatikva, Ani Maamin and returned home as a community - united.
  
A new parochet for the Bnei Akiva snif, Inscribed in Yaakov's memory,,, a reference to Yaakov and Torah (and Shevet Morasha) "The Inheritance of the Community of Yaakov"


The entire week of the shiva has seen the community rally around the Don family - the youth with their friends, the adults providing an endless supply of food, cleaning, and assistance of every kind . The house could barely contain the size of the minyanim, the endless flow of friends, neighbours, students, politicians who came to greet and console the family.

The violence has spurred neighbours and local people into remarkable activity. One woman organized a rally of several hundred mothers, demanding safety on our roads. On Thursday morning, as the Shiva came to an end, in a gesture of commemoration and defiance, "Derekh Avot" - the school in which Yaakov Don worked, held their morning prayers at Gush Etzion Junction and then marched and danced the kilometer back to their school.

The security forces that have flowed into the area to provide security and protection, have been met by droves of people in Efrat and beyond, families who have barbecued for the troops, offered food, laundry and showers. I encountered two soldiers yesterday in the evening cold. I offered to buy them a coffee from the local café. They replied: "We've eaten far too much today; people have been overwhelming in their generosity." The kindness and strength of the wider Gush Etzion community has revealed beauty and resilience, friendship, love and determination to continue.

And life continues... Alon Shevut celebrated two weddings this week as its children build their own homes! Next week, "Shabbat Ha-Irgun" will be celebrated in the Yishuv in the traditional manner.

I have yet to hear one person express a sentiment of "Death to Arabs" or a call for revenge. I have heard words of determination to continue, despite the violence, to develop our communities and institutions so that Gush Etzion can continue to thrive. I have heard people speak of the Jewish roots here in this region, with a Jewish presence that extends to Temple times. I have heard people recall Gush Etzion of 1948, four small settlements, that were overrun and destroyed by Jordanian troops on the eve of Israeli independence, many of the residents massacred, and the years of yearning to return, eventually realized in the Jewish restoration of the region following the Six Day War by a small, resolute group of idealistic pioneers. Today, Gush Etzion numbers over 50,000 people living, working and studying here. Despite the violence, we have the privilege to live in a beautiful region of our national homeland. Our educational institutions are among the finest  in Israel. Our children are proud of their home, despite the price it sometimes demands.  We are truly blessed.

One year ago, a Palestinian killed a young woman, Dalia Lemkus z"l, by ramming his car into a local bus stop. Our children decided that the best response would be to create a human chain,
an act of hope and defiance, to express that they embraced life; not death. Our enemies seek to kill and we embrace life; they destroy and we build. We vow that our enemies cannot deter us from building our special communities in this historic place.

This is the source of our hope.

Tuesday, October 13, 2015

The Current Terror. Noah and Abraham Facing Evil



These are difficult days.

One walks through the streets and wonders if murder will strike  .at any moment. Terror terrorizes; it undermines and frustrates the calm of normal routine. I just walked through Talpiot's main shopping street. Streets are depleted. Everyone is eyeing up the other passers-by. On the streets, people are feeling tense, sad, even frightened. Everyone at work is tense, bracing for the next dreadful news report.

What are we to think? What can we say?

One thing is to gain some perspective.

Yesterday, my son's (home room teacher)  מחנך had a chat with the kids. He told them that the media "exaggerate" things and things are not as worrying as they sound. It was a discussion to calm the nerves of 10-year-olds, but really, he is not wrong; it was quite a good thing to say to young kids. The news doesn't reflect their lives, safe in school or safe at home. The vast majority of people will see no violence, will still have a job, will be healthy and safe, will go to work and shop and return to their loved ones. Israel is in good shape as a whole. My head can say that. My head can also say that the 2nd Intifada was far worse. All true!

But my nerves are not calmed. Why? Because an unlucky few will most probably NOT come home safe and sound. We all fear where the next attack will take place and if it will be on my watch.

I turn to the parsha for inspiration. Noah is faced with an evil, violent, generation; an environment of "Hamas" to quote Genesis. How does he respond? He hides. Under God's command, he takes refuge in an Ark. Humanity die; Noah is saved. But afterwards, what do we hear of him? Noah plants a vineyard and gets drunk. After the flood, Noah cannot face life. He turns to the bottle.

Noah is contrasted with Abraham. In the Midrashic imagination Abraham also confronts a world in disarray; for the Midrash the world is a " palace in flames". Society is on fire; threatening to destroy civilisation. Abraham is depicted as wondering: “Is it possible that the palace lacks an owner?” The owner of the palace looked out and said, “I am the owner of the palace.” So Abraham our father said, “Is it possible that the world lacks a ruler?” G-d looked out and said to him, “I am the ruler, the Sovereign of the universe.”Rabbi Sacks writes:

"This is an extraordinary passage... Surely the owner should be putting out the flames. You don’t leave a palace empty and unguarded. Yet the owner of the palace calls out to him, as G-d called to Abraham, asking him to help fight the fire. G-d needs us to fight the destructive instinct in the human heart. This is Abraham, the fighter against injustice, the man who sees the beauty of the natural universe being disfigured by the sufferings inflicted by man on man."
We are Abraham's children. When we see a world in flames, when we see violence, we do not shy away or back down; we fight to build a better world. We will not act like Noah and closet ourselves away; we will, like Avraham, vow to build a world of "tzedek umishpat - righteousness and justice," compassion and truth.

Israel has faced violence before. Terror is designed to frighten us, to unsettle us. We shall not hide away like Noah; we shall confront the world and the evil that surrounds us - that is our Abrahamic legacy. We shall uphold our right to the land, as well as our commitment to justice and kindness.
  • With full determination, we shall fight on defending our Jewish right to the land of Israel.
  • With full determination we shall continue to work to make Israel a light unto the nations.
  • We will try to continue with our routine while taking maximum care.
  • We will try to inform our children in safe ways, without alarming them.
  • With full determination we shall continue to build our lives, and thrive in Eretz Yisrael.
  • אתהלך לפני ה' בארצות החיים

Today is Rosh Hodesh and we said Hallel.  Sometimes we say Hallel and focus upon God's bountiful blessingsהודו לה' כי טוב כי לעולם חסדו.

At other times, like today, we pray
אנא ה' הושיעה נא!
מן המצר קראתי י–ה ענני במרחב י-ה!
.

Friday, September 25, 2015

Yom Kippur: The Drama of the High Priest

On Yom Kippur, at the climax of the Avodah (the description of the Temple service on Yom
Kippur), we sing:
אֱמֶת מַה נֶּהְדָּר הָיָה כֹּהֵן גָּדוֹל. בְּצֵאתוֹ מִבֵּית קָדְשֵׁי הַקָּדָשִׁים בְּשָׁלוֹם בְּלִי פֶגַע. 

But did the Kohein Gadol's face really shine radiantly?

Whose face shone? - Moshe Rabbeinu.

Moshe Rabbeinu descended Mt. Sinai on Yom Kippur with the 2nd Luchot (Tablets), and with a message of divine forgiveness (Shemot ch.34) : "And Moses' face shone."
ומשה לא-ידע, כי קרן עור פניו--בדברו איתו
On Yom Kippur, the High Priest, who enters the Temple's inner chamber - the Kodesh Kodashim - simulates Moses' ascent to Mt. Sinai. This manifests itself in several ways:


1. The Kodesh Kodashim reflects the top of Mount Sinai:

  • Ramban (Ex 25:1; Num 1:1)) says that the Temple symbolizes Mt. Sinai; The Sanctuary structure is restricted to non-priests; just like Mount Sinai (Ex.19:22,24); the inner chamber - the Kodesh Kodashim - symbolizes the Mountain-top. It is the place that Moses encounters God, and the place in which the Law was transmitted. In the 1st Temple, th ekodesh kodashim contains those same Tablets of Stone - the Law.
  • On Yom Kippur the High Priest must enter the innner chamber with a cloud (Lev 16:2) of incense. The peak of Mount Sinai was covered by a cloud, symbolic of God's presence. (Ex 19:9, 16)
The High Priest enters the forbidden sanctuary, just like Moshe did at Sinai, to encounter the Divine.


2. The High priest is fasting just as Moses "He did not eat bread, nor did he drink water" (Ex.34:28)


3. The text mentions that the High priest must enter the Kodesh Kodashim unaccompanied. The same instruction was given to Moses when he ascended Mount Sinai to receive the second tablets:


שמות לד:ג וְאִישׁ לֹא-יַעֲלֶה עִמָּךְ, וְגַם-אִישׁ אַל-יֵרָא בְּכָל-הָהָר
ויקרא טז:יז וְכָל-אָדָם לֹא-יִהְיֶה בְּאֹהֶל מוֹעֵד, בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ--עַד-צֵאתוֹ; וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ, וּבְעַד כָּל-קְהַל יִשְׂרָאֵל.
 4. The High Priest discards his golden garb before entering the Holy of Holies. Why? As the Talmud explains: "The prosecutor cannot act as the defense attorney." What does this mean? The golden garb accuses is Israel for the Golden calf; The High priest enters without any gold upon him.

I am suggesting that the main focus of Yom Kippur is the High priest entering the "virtual" zenith of Mount Sinai; reenacting Moses' encounter with God upon Mt. Sinai, on Yom Kippur, as he received the second set of Tablets.

Moses is invited to the top of Mount Sinai after the debacle of the Golden Calf. It had been Israel's greatest sin; the symbol of the covenant - the two tablets - were smashed.

But now, some time afterwards, God forgives. He invites Moses to craft, together with Him, a second set of tablets just like the first. (Ex 34:1-2)
The High Priest does not receive the Second Tablets. But he emerges with God's blessing, God's covenant of forgiveness. The High Priest's face shines because he is emulating Moshe Rabbeinu after the Egel (Golden Calf).


On Mt. Sinai, God taught Moshe the 13 Attributes of Mercy:

ה' ה' - אני הוא קודם שיחטא האדם, ואני הוא לאחר שיחטא האדם ויעשה תשובה

The covenant renewed AFTER the Great Sin of the Golden Calf means that God knows we are human, we are flawed, we sin. ""I am He before man sins, and I am He after he has sinned and done Teshuva"" But if we show our earnest commitment, God promises to renew the covenant; to forgo the strict law (Din) and to acknowledge that we are merely flesh and blood, אין אדם בארץ אשר יעשה טוב ולא יחטא... כציץ נובל וכענן כלה... we are fallible. God knows that. He wants the covenant to continue despite our flaws. This is an act of great divine love.

Yom Kippur is the day that God forgives us although we are human.

In the next 25 hours, we will seek God's closeness, we will bow (emulating Israel's remorse after the Egel. see Ex.33:7-11) and confess as a sign of remorse for our sins, and God in turn will demonstrate his love and forgiveness.

כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה' תִּטְהָרוּ.

As we emerge, purified, our faces will shine as well with the renewal of our relationship with God.

אמר רבי עקיבא, אשריכם ישראל, לפני מי אתם מטהרין, ומי מטהר אתכם, אביכם שבשמים

As we close Yom Kippur, Halakha advises us to move directly to the next mitzva; the building of the Sukka. How poignant!   Hazal say that the day after Yom Kippur, Israel began to build the Mishkan. On motzaei Yom Kippur we build our Sukkah that symbolises the Mishkan.

Wishing you all a wonderful year! Gmar Tov!