What Banner Do We March Under ?

In the desert, the Jewish people marched in a very specific formation. Their layout was actually a recreation of the places the tribes ( the sons of Yaakov Avinu themselves ) took around Yaakov Avinu's casket as they carried it to burial.

The pride and splendor of marching in their own, divinely ordained places was said to be so magnificent that the feeling of 'rightness' and belonging was forever assimilated into our national conciousness. So much so, that when the nations of the world offer us places of prominence we refuse them - because their pedestals can never compare with our own places [see Shir HaShirim 7:1 and Rashi ad loc.].

The Ramban, in his iggeres, cautions us to pursue humility - because the "hearts of men" - their admiration - is a currency that can't buy very much in terms of what is truly worthwhile.

With all this in mind we should always ask ourselves - are we pursuing our true goals ? Do we really value the camping of the shevatim over the praises of the world ?

And if we marched under our own banner - what would the insignia be ?

Hatzlacha !!

Study The Good Book - But Why ?

If you shall walk in my "chukim" … [Vayikra 26:3]

Rashi points out that the remainder of the passuk seems all inclusive of any condition that Hashem may place upon us – we must keep the mitzvos and actively fulfill them. What then, could Hashem's first condition of proper Jewish living be ? Toiling in torah study.

The Ohr Hachaim Hakadosh asks a few questions on this position :
1. Isn't Torah Study one of the aforementioned mitzvos ?
2. And if you assume that Torah Study serves as a prerequisite to fulfillment of the mitzvos – why label it a chok (law that is unfathomable by logical reason) ? Isn't it, as a prerequisite, anything but unfathomable by logic ?

Yes, torah study as a prerequisite to mitzvah observance is logical – but that's not the kind of study the passuk is referring to. When Hashem instructs us to toil in understanding of His holy words – it is a missive that goes above and beyond mere comprehension. What we are really enjoined to do is to undertake a level of dedication that defies all logic – a dedication that is a matter of simple a-logical devotion, and when we do that we will be truly worthy of the blessings that Hashem promises to shower upon us.

May we all be zocheh to achieve at least a slice of this – amen !

Hatzlacha !

When In Rome ...

Why does our parasha, which discusses shmitta and yovel, end off with an admonition against idolatry ?
Rashi explains that the relevance is to the immediately previous topic, slavery. You may think that if you suffer the ignonimity to be sold into an idolatrous household, you would at least be permitted to act in accordance with that household and worship idols. Not so, says the Torah, you must maintain your own, higher standards wherever you are.

While this is a wonderful idea to keep in our back pocket - and from which we can draw inspiration regularly - there may be a deeper thought beneath the surface.

Rashi also explains [Vayikra 26:1] how this slave got into this situation to begin with. He began by allowing his desire to get the better of him regarding the issur of trafficking in shmitta produce. He will then spiral downwards, says Rashi, until he must sell himself into slavery to cover his debts - and if he will still not repent, he will even be further sold into the hands of non Jews.

So to summ up - he was greedy and is now under the jurisdiction of idolaters who have principles that counter his own.

To this person Hashem makes special mention of the prohibition of idolatry. But Hashem also makes special mention of our special position in the hierarchy of society. We are "personal slaves of the Almighty". I believe this is intended as a chizzuk inspiration to the downtrodden sinner. He may have been guilty of financial impropriety. He may have followed his desires instead of his conscience until he found himself in this sorry state. But the spark that can always pull a Jew out of the quagmire of his own failings is the knowledge that Hashem still considers him good enough to be His servant.

As the Ohr Hachaim HaKadosh points out - when Hashem declares bnei yisrael's bondage He refers to it as an inborn trait. We are born into it - and no matter how badly we stumble and muck around - we're still it. And Hashem just wanted to remind us of this - especially when we fall into hard times.

Hatzlacha !!

Are We Men Or Are We Oxen ?

"If an ox or a sheep or a goat shall be born, it shall be for seven days with it's mother and from the eighth day on it would be pleasing as a korban to be burnt before Hashem" [Vayikra 22:27]

The Kli Yakar points out that immediately upon birth the animal is known by the appelation of it's species - ox, sheep etc'... This is because the animal is as developed as it's going to be. Animals are defined by their species - a newborn ox is still an ox. As it grows it will get bigger and fatter - not different.

Not so a man. When we are born we are known merely as a "zachar" or a "nekeiva" - male or female ( see Vayikra ch. 12 ). It is only when we reach majority and are deserving of the title are we refered to as man.

It is only when our actions speak for who we are that we may be known by that most noble ( or most despicable ) of appelations : Man.

Let us act with this in mind. That with every action we are further developing, not only our self identity, but our self definition as well.

Hatzlacha !

Facing The Music

When a man is to be punished by G-d for unpardonable acts, such as idolatry, the passuk describes the process as being subject to the "face of G-d" ( see Vayikra 20: 5-6)

While Rashi understands the meaning of this phrase to be that Hashem will 'avail' Himself of the opportunity to mete out justice - since the word for face "פני" is similar to the word for being available "פנאי" - we can also understand it on it's basic pshat level.

When we commit a sin we are causing a spiritual deformity in ourselves. We were created to be a kedusha generator and any malfunction on our part detracts from our intended functioning. Now, just like with any breakage - sometimes the thing will still work when put through the regular paces. But if we were to try to operate the machine at it's maximum - the breakage would be obvious and malfunction would occur.

This is what happens when we are brought "face to face" with Hashem. Our own actions cause us to be unable to stand in the august presence of Hashem - and it is presicely this exposure that brings about our punishment.

Let us endeavor to keep our own kedusha generators in ship shape - so that when we come face to face with the presence of kedusha - instead of a punishment it will materialize as a beracha - "ברכנו אבינו באור פניך". Amen.

Hatzlacha !!

Eating Is Believing

The Sefas Emes points out that matza is referred to as "מיכלא דמהימנותא" the food of belief. After seven days of eating this food we come to the culmination of Pesach.

While in the miraculous events of the exodus ( the first night ) we find many miracles - we don't see the description of "emunah" applied to the Jews until the splitting of the sea. This is perhaps because, like the matza it is represented by, emunah may be quickly forged - but it needs to be digested slowly over a period of at least seven days.

Hatzlacha !

The Keys To Our Heart

At the end of the Shemonei Esrei we ask Hashem to "Open our hearts to Your torah and may our spirit chase Your mitzvos".

The Maggid of Dubno explained this request with an analogy. When there is a bird trapped in a cage - and you open the cage - you need not offer any additional encouragement to the bird to entice it to leave. It is in this fashion that we wish for Hashem to open our hearts to torah. Not just to make it accesible to us - but to remove any internal barriers we may have - so that we actually chase after it - like a bird fleeing it's confinement.

Another way of approaching this is an alternative reading of the actual phrase; "פתח ליבי בתורתך". While literally meaning "Open my heart to Your torah" we may read it "Open my heart with Your torah". There are many experiences and philosophies out there - each one claiming to have secured a monopoly on it's own little slice of the truth of the human condition. These theories may claim to have profound influence on us and may claim to be the source of experiential wisdom - yet they all strike us as just skin deep compared to the torah.

If we want to understand our hearts and the keys to our emotions - we must search for them in the Manufacturer's instruction manual. If we want to achieve a real self awareness that is prerequisite to serving Hashem - there is no need to look in pop psychology or the current musical hit - these bits of "wisdom" aren't the key to what our hearts truly feel. Only the torah can unlock our self understanding and enable us to wholeheartedly pursue our life.

Hatzlacha !

The Impulse Buy

In preparation for Pesach we observe Shabbos Hagadol. Either this week ( Metzora ) or next ( Acharei Mos ) depending on your understanding of it.

The Chassidic Masters discuss the relative significance of having two specific Shabboses, Hagadol and Shuva ( the shabbos between Rosh Hashanna and Yom Kippur ). The Nesivos Shalom suggests that these shabboses are each to complete the two-tiered approach we have towards serving Hashem - Yiraa and Ahava.

Shabbos Shuva - obviousely the time to work on fear and awe of Heaven.
Shabbos Hagadol - to open our hearts and be filled with "largesse" towards our service of Hashem.

An analogy struck me as being incredibly appropriate to our avodah in trying to motivate our love for G-d. When was the last time we had an impulse buy ? A purchase that wasn't pre-planned, it just happenned because you thought that what you were buying would make someone happy. ( Even yourself - you are suppossed to love yourself too !) This was a quintessential act of love. This is the emotion we want to tap into and direct towards G-d in this week of pre-pesach preperation. We can feel affection towards the Ribbono Shel Olam a hundred times a day ! Whenever we see His guiding hand in our succeses ( or even his hand as a safety net - preventing the failures from being worse ... ) we can deepen the love.

So whenever we have a moment - direct your thoughts heavenward and tell Hashem - "I love you ! - no reason - I just wanted you to know" and watch as your relationship with Hashem blossoms. This is why Shabbos Hagadol is big - because loving G-d is big. Real big. And when you do it - you'll be big too.

Hatzlacha !!

A Window or A Mirror ? Reflection or Insight ?

You know how, when you click a button on your screen, it seems to actually be pressed in for a moment. This is, of course, an illusion that is based on shading and light. By shifting the colors and immediate background around the "button" to a lighter shade, the button appears to be depressed.

This is perhaps what the Torah refers to as " ... it's appearance is deeper than the skin ... " [ Vayikra 13:3 ] regarding the brightness of the tzaraas wound.

Why does the Torah describe the tzaraas wound's depth, though (instead of just describing the brightness) ? To allude to it's purpose.

Tzaraas can be seen as a window or a reflection.

Seen as a mirror, tzaraas is a reflection of a person's activities. While a pleasant face and countenance may be presented to the outside world - one who is guilty of violations that would cause tzaraas is certainly conducting themselves in an ugly and blemished manner. In this way the tzaraas simply mirrors on the outside what the person is acting on the inside.

In a more meaningful fashion, however, tzaraas acts as a window into the person's own activities. While many forms of tzaraas-causing activities are perpetrated knowingly, the nature of these transgressions is a hidden one - one that can certainly be downplayed or even ignored by the person committing them. In this fashion the tzaraas acts as a window into the deeper aspects of man's activities. It's presence calls attention to an ill that lies beneath the surface. Only by bringing it to the felon's attention can it be rectified.

If you would see a storm brewing from your window - you might have a few hasty preparations that you would want to accomplish. Without the warning of a window, however, you might be hit blindsided by the winds and rain. Similarly, the metzora may never have taken a week to contemplate and introspect in total solitude. The window into his actions that tzaraas affords him - gives him just that opportunity.

Nowadays we don't have that privilege. We aren't given the divine window into our actions that tzaraas shows us. We can, however, make use of the same 'cure' the metzora is instructed with. A few minutes daily, in quiet meditation, can help put our interactions with others in proper perspective.

A little cheshbon hanefesh goes a long way.

Hatzlacha !!

Creepy Crawlies

"It was taught in the Beis Medrash of Rabbi Yishmael, if the only action that stood in Bnei Yisrael's merit was the fact that they do not defile themselves by eating those beings that crawl, this would have been sufficient to merit the redemption from Mitzrayim" [Bava Metzia 61b as quoted in Rashi Vayikra 11:45]

What's so significant about avoiding a particular cuisine ?

The pesukim immediately preceding give us a clue.

"... And you shall sanctify yourselves and you shall be sanctified ..." [11:44]
"...do not defile yourselves through them and you will be defiled" [11:43]

All of our actions invariably affect our holiness. Who we are is defined to a large extent by what we do, or avoid doing. When we sanctify ourselves - we are sanctified. And when we defile ourselves, chas veshalom, we become defiled.

This attitude of "holiness responsibility" forms the foundation for our approach to spirituality. It is also patently evident why it presented sufficient cause for the Holy One to redeem us from Mitzrayim.

Just like this realization ( and the subsequent actions and inactions it engendered ) were the cornerstone of redemption in the past - may they serve us in the same capacity to hasten the final redemption, speedily and in our days, amen.

Hatzlacha !!

On The Cusp Of Indecision

Whenever we see the longest trup in the Torah, the shalsheles, there is a message to be learnt.

The Torah was given on Har Sinai with the specific notes that we read it with. These aren't just for emphasis - they actually teach us proper punctuation and meaning of the words.

The longest note - the shalsheles - consists of complete scales, rising to a high note and then plunging back down, three times.

What is the message of the shalsheles ?

Whenever we see it it represents a great moment of indecision. The musical embodiment of the back and forth turmoil of the undecided mind. We see it with Lot when he must leave Sodom and we see it with Yosef when he is contemplating succumbing to the wiles of Potifar's wife.

What then, is it doing in the parasha of the inauguration of the kohanim [ see Vayikra 8:23 ] ? What indecision applies here ?

The slaughtering of the last of the inaugural sacrifices and the ritual that followed - the dipping of the right earlobe, thumb and toe of the kohanim - was the final confirmation of their status. When this was complete they would no longer be like other men. The kohanim would be allowed access to a greater holiness - but in exchange they would be commeasurably seperate from the rest of the world. A positive spiritual exile - afforded the view from the peak, with the lonliness that attends it. Their indecision is reflected in the shalsheles.

And what of us ? The Chofetz Chaim is quoted as having said that the reason that his "zayde" was a kohen was that his "zayde" answered Moshe Rabbeinu's call of "מי לד אלי""Who is for Hashem - to me !" - and that there would come a time that that call would once again echo.

We learn from the shalsheles that's it's ok to waver in indecision - and we also learn that the choice to be sanctified lies within us. Will we shy away from holiness and the 'pleasures' that a holy life denies us ? Or will we step up to the challenge - and answer "I am for Hashem !"

Hatzlacha !!

A Quick Buck, Anyone ?

When Esther decides to invite Achashverosh and Haman to her little soiree she has several reasons running through her head [ see megilla 15b]. One of the reasons was to appear to her fellow Jews that she had defected to the dark side and taken up with Haman and his ilk. This was done to spur the Jews to daven for divine mercy with increased fervor because they could no longer count on their "inside (wo)man".

So we see that the Jewish nation was well aware of the Queen's secret nationality. Yet, Achashverosh spends much effort and money to (unsuccessfully) determine Esther's true identity. He even made whole banquets dedicated to this purpose [ see megilla 13a ].

Why then, did no enterprising Jew sell out the Queen ? Was there no one amongst the people who could have used a quick buck ? Achashverosh had already proved that he was willing to shell out the dough for the information.

We see here an incredible and perhaps unprecedented level of achdus amongst klal yisrael. They might have bitter disagreements amongst themselves ( blaming each other for their current predicament - megilla 12b-13a ) but when it comes to uniting for a common cause - they are truly the (re)incarnation of "איש אחד בלב אחד" - perhaps this is why, of all generations, this one was the one to reaffirm the kabbalas haTorah. [ see shabbos 88b ]

And what of our mission this Purim ? To turn up our ahavas yisrael a notch or three - and to the extent we manage this - we will be rewarded with a new level of kabbalas haTorah - "בימים ההם" but "בזמן הזה".

Hatzalcha !!

Korbanos - An Expression of Closeness

The Mishkan was perhaps the first time that korbanos were commanded unto Bnei Yisrael. It was not, by any stretch, the first time we see them, however.

When Noach left the ark he brought korbanos from the stock of kosher animals ( seven pairs as opposed to one pair of the non kosher ones ). Before him, Hevel had brought korbanos, and the Avos regularly made mizbachos themselves.

Are we, when we bring korbanos recreating the relationships that these august forbearers had with Hashem ? Is that the purpose - to come as close to Hashem as these holy predecessors of ours ?

The Torah teaches us that we are, in fact, recreating a holier relationship, the ideal relationship between man and G-d – the one that the world was created to contain - that of Adam Harishon.

"...אדם כי יקריב מכם קרבן לד..."

"... When a man brings a korban to Hashem ... "[Vayikra 1:2]

Just like Adam was charged with the proper utilization of his domain ( gan eden ) so too must we utilize all the assets that we have for the lofty and sincere purpose - service of the One Above.

Hatzlacha !!

The Power Hidden Within

The term Mishkan is generated from the word 'shachan' or dwell. This was because the Mishkan was the dwelling place for Hashem's presence.

Rashi, however, alludes to a different meaning. Mishkan as related to 'mashkon' or collateral. The Mishkan, he says, was thusly named because it stood collateral for the mortgage of Bnei Yisrael. Twice it was removed instead of an even greater debt.

Rav Yaakov Kaminetsky, zatza"l, in the Emes Le'Yaakov, points out that when you suffer a financial fall from grace two things occur. Luxuries are sold off to cushion the fall and neccesities are mortgaged against a later recuperation. The fact that the mishkan was named a mortgage collateral teaches us that its function ( of having the divine presence dwelling amongst us ) is a neccesity, not a luxury.

And how do we accomplish this now, with the temple mount sitting barren of holiness ( and filled with quite a bit of the opposite ) ?

Enter the words of the Sefas Emes.

The Mishkan was also called the Mishkan HaEidus - Dwelling place of Testimony. Testimony to what ? To Hashem's presence.

A witness is only called in to testify to a questionable fact or bolster a shaky story - why would the Jewish people need such testimony that Hashem's presence was amongst them ? Because after the sin of the golden calf it wasn't such a sure thing.

But from this the Sefas Emes lears a powerful message - that before the sin Hashem's presence dwelled, not in the Mishkan, but within every Jew. And when the Mishkan has been mortgaged away for our sins, perhaps Hashem's presence is trying to find it's way back to it's original host - will we let it ?

Hatzlacha !

The Secrets and Rewards of Eternal Youth

There were three categories of Jews who did not fall prey to the instigation of the Eirev Rav in the affair of the Golden Calf.

One, the women. Brimming with common sense, the same nashim tzidkaniyos who were the bulwarks of faith in Mitzrayim, did not see any reason to panic if Moshe was late - surely Hashem would take care of them.

Two, The tribe of Levi. Having seen, up close, real avodas Hashem, the Levi'im saw through the pretense of the Golden Calf as an intermediary to serving Hashem for what it really was - out and out idolatry.

Three, Yehoshua. He wasn't even around in the camp when the Eirev Rav started stirring everything up. Where was he ? Camping at the foot of Har Sinai - waiting for his rebbe, Moshe Rabbeinu.

The passuk refers to Yehoshua as a "youth". The Ramban points out that Yehoshua was 56 years old at this point - hardly a young'un. Why does the Torah paint him with the designation "youth" ? Says the Ramban, because he was serving or squiring for Moshe Rabbeinu. Whenever there is a master and one who is attending the master - the attendant is referred to as a youth. This is probably because to attend a master and to learn from him - one has to remain, like a youth, a perpetual student.

The young are students of everything because they know they have not the experience nor the wisdom to forge out on their own. The day they stop learning, or more accurately, the day they cease placing themselves under their teacher's mastery, is they day they 'grow up'.

Yehoshua eventually grew up - he grew to lead the entire Jewish nation! But it wasn't until being a student, a 'youth', was no longer an option.

How can we handle the trials and nisyonos of life ? Well, if we have the good fortune of being a member of categories one or two we are already a step ahead. For those that are left - we must follow the example of Yehoshua. "עשה לך רב" as the mishna in Avos states - but more importantly - "עשה עצמך כתלמיד" .

Hatzlacha !

Pomegranets and Bells

We find in the Gemara ( Zevachim 88b ) that the meil was suppossed to atone to Lashon Hara spoken in public. This is derived from the fact that the meil had bells and they would make noise - let the garment that makes noise come and atone for a sin that is trangressed with noise.

So why do we need the pomegranets ?

Lashon Hara is any statement that would make you think negatively of another Jew. We know that the positive sound of the bells would somehow cancel out the negative sound of the slander. The pomegranets were there to prevent it in the first place. The gemara teaches that even the most simple of Jews is filled with merits like a pomegranet [is filled with seeds]. If we were to internalize this - we would never say anything negative about our fellow Jews ! So even though the meil had the ability to cancel out the bad sounds with good ones - it was also there to remind us not to say them at all !

For (Hashem's) Honor and Splendor

"ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת"
[שמות כח:ב]
"And you shall make holy garments for Aharon, your brother, for honor and splendor" [Shemos 28:2]

The gemara in zevachim (88b) points out that the garments of the Kohein Gadol would actually atone for various transgressions that the Jewish people commited. How does Aharon's wearing of a garment atone for the sins of the people ? Particularly such glamorous garments - how do we know that Aharon was able to focus on this secondary motive of atonement - perhaps he was occupied with the Honor and Splendor bit ?
We see in the passuk Aharon's name is written in it's shortened form - to teach us that he saw himself in the diminutive. Regardless of the honor and splendor heaped upon him - he redirected it to where it belonged - to Hashem.

But Can I get There From Here ?

There were four principle vessels of divine service in the mishkan. The Aron Hakodesh, Shulchan, Mizbeach ( Hazahav ) and the Menorah.

There is a curious attribute that three of these shared.

Poles.

Since the Jews were wandering through the desert, it would make sense that there would be a system of manuvering these precious articles from place to place. This system was having rings set into the sides of the vessels and having poles or staves threaded through the rings. In this way they served as handles. But there are two things to notice about these 'handles'. With regard to the Aron Hakodesh - we were commanded never to remove the poles. While the menorah had no poles at all.

What do these poles represent - what 'job' did they perform on the Aron which was so crucial it couldn't be neglected for a second - and so inconsequential so as not to serve on the Menorah at all ?

Poles or handles represent accesibility - if we can't reach something or grasp it in a particulary meaningful way - we look for a handle - a way for us to reach and grab hold of it.

Each one of these four vessels represented another facet of our service of G-d.
The Mizbeach represents our teffilah, the Shulchan, our physical prosperity. The Menorah represents wisdom. The Aron is actually the connection we have with Hashem. Three of these have handles because Hashem gives us the ability to use this 'crutch' to attain a measure of proficiency in these aspects.

The 'crutch' or handle for the mizbeach is suffering. When we suffer we are naturally drawn to G-d to pray for salvation. The handle for the shulchan is maaser. Hashem promises us that if we are properly disposed with our material possesions - He will give us all we need.

The Menorah has no handles. To attain torah wisdom there is no crutch and there are no shortcuts.

The Aron, however, not only has handles - but there is a prohibition against ever removing them. Hashem made sure that we have an everlasting connection with Him and is there to remind us about it through personal providence ( hashgacha pratis ) every day. This handle will never cease - representative of the fact that while we may not have wisdom or wealth - and we might not even know how to pray for it - our connection to Hashem as His people - is unwavering and strong.

Hatzlacha !

True Jewish Nobility

"ואל אצילי בני ישראל לא שלח ידו ויחזו את האלהים ויאכלו וישתו"
[שמות כד:יא]
"And regarding the nobility of Bnei Yisrael, Hashem did not send forth His hand, for they saw (a vision) of G-d and they ate and drank" [Shemos 24:11]

There is a machlokes amongst the commentators as to what was the impropriety committed by the "אצילים".

Rashi claims that they saw a vision of Hashem and subsequently treated the experience lightly by resuming their feasting. This is akin to Esav's belittling of the birthright - as it says - "...and he ate and he drank and he got up and he left, thus Esav spurned the birthright"[Bereshis 25:34]

The Kli Yakar opines that the fault lay in the אצילים's lack of understanding of their new, prophetic nature. After being graced with this vision - they should have realized that they were above ( however slightly ) the usual mode of human functioning, and that their need for physical sustenance was somewhat diminished. Similar to, but in a lower level than, Moshe Rabbeinu - who needed no physical nourishment for the forty days and nights he spent on Har Sinai.

Either way, these were Jews who were granted a measure of divine vision and did not rise to the occasion. What can we learn from their mistake ?

Whenever we have a spiritual awakening or an uplifting moment - we must realize that we are no longer the same people we were beforehand. However slightly, we have shifted the balance of prominence between our physical and spiritual sides.

We must be cognizant of our new status and do everything in our power to treat it with the dignity and gentle touch due to it.

Hatzlacha !

But Would You Say It To My Face ?

In the second of the Aseres HaDibros Hashem instructs us to " ... not have any foreign Gods before Him" [Shemos 20:3]

Simply put - you should not consider any foreign deity to be more worthy of worship than G-d.

While the simple meaning holds, the Ramban gleans from this particular phraseology an additional insight. We should never worship, or even consider another diety because - after all - we are in the constant presence of Hashem !

To make a mismatched comparison when all you have to compare is the memory of one item versus the other in the flesh ( pun intended ) - is excusable, maybe. But to botch up the choice between a living G-d and useless fake gods when the living one is right before you ?!?!

Unthinkable.

Hashem is not only prohibiting certain practices - He is also giving us the tools to see such false practices for what they are.

This is perhaps best expressed in the dictum "שיוויתי ד' לנגדי תמיד" "I have placed G-d before me always". When we realize that we are constantly in His presence - it's not an intimidating "big brother" thing. It's more of a constant reminder that we have the real thing.

Like a child who is toddeling will constantly look back at the parent - just to make sure that they are still watching.

Hatzlacha !