Laws We Don’t Understand

The Alshich felt it was necessary for the Torah to give us laws that we could not comprehend. This refers to the category of laws known as “Chukim.”

They include such laws as the Red Heifer, the forbidden mixture of wool and linen in a garment, known as “Shaatnez,” and even the prohibition of mixing milk and meat.

These laws are meant to be beyond our comprehension to the point where one might view such laws as foolish. The ashes of the Red Heifer have the ability to purify one who has come in contact with the dead. And yet, the Kohanim who prepared these ashes, becomes impure.

Why should it matter if the garment we are wearing has a few linen threads, when the bulk of the garment is wool? We are violating a Torah law if we do not remove the linen threads before wearing the garment.

The case of milk and meat applies only when we are dealing with kosher milk and kosher meat are mixed by eating or cooking. Each item by itself is perfectly okay to eat, but when mixed together, one receives lashes for its consumption.

There is a bit of a paradox here. In the one hand, the Torah tells us that the nations of the world will marvel at our lofty laws known as “Chukim.” But, on the other hand, the Jewish people themselves have to grapple with these very difficult Mitzvot.

The Prophet Isaiah taught us that we must remind ourselves that Hashem’s ways are not our ways. We must accept that everything that comes from Him is holy and pure. We must reach the level of הכנעה, surrender and submission, towards Hashem’s commandments.

There is a much greater reward for observing the laws that we don’t understand or may not agree with, rather than only observing the laws that make sense to us. This is a challenge of faith in G-d for which the benefits are very great.

Tasks of the Leviim

One of the positive commandments of the Torah is that the Leviim were required to serve permanently in the Temple. This was a mandatory obligation placed on the Levite family.

It was important that men of distinction and prominence from a known tribe such as Levi, be given the noble task of serving in the Temple.

They had two primary tasks to fulfill. They were either chosen as watchmen to open and close the gates to the Temple entrances.

Their second task was to be the singers and the musicians in the Temple. They sang as the daily Olah sacrifices were offered each morning and night. They also sang when the שלמי ציבור, the public peace offerings were offered accompanied by wine libations. There was a requirement of at least twelve Leviim singing at the time of the offerings.

There were others who played musical instruments to go along with the singing. There were nine lyres and two harps that were played, along with two flutes, known as Chalil, and one cymbal. These added to the beauty of the Temple service.

Trumpets could be heard each Friday evening, announcing that Shabbat was about to begin.

The Leviim were meant to cherish their special role as the singers and guards of our holy Temple.

Temple Guards

The end of Parshat Korach contains certain laws that were applicable only to the Kohanim and Leviim. This was placed there after the rebellion, now that everything settled down.

One of the laws mentioned in the Torah was the Mitzva of שמירת המקדש, guarding the Beit Hamikdash and the Mishkan. This Mitzva was shared by the Kohanim and Leviim.

The Sefer Hachinuch explained that it was not so much that they were worried about intruders, but the twenty-four different watches that took place was meant to show reverence for this holy place.

When something is sacred, it is surrounded by those who protect it because of its special role. This is the place where people can pour their hearts out in prayer. They are able to offer sacrifices to achieve atonement for their sins. A place of prominence is not left without guards, even if they are not there to avert danger.

The Kohanim were given three locations to guard on the interior of the Temple. The Leviim were given twenty-one locations to guard on the outer part of the Temple.

There was a Levite appointed who was known as איש הר הבית, “the man of the Temple Mount.” He went on patrol each evening with a torch to make sure that none of the guards were “sleeping on the job.” If they were, the Man of the Temple Mount, might set their clothes on fire to wake them up!

The Temple was the holiest place on earth and the Torah demanded that it be guarded and treated with respect.

Completeness of Worship

There is another concept used by both the Ramchal and the Chazon Ish in describing the goal of how one must properly serve Hashem. This is called, שלמות העבודה, “a completeness of worship.”

The Ramchal in Messilat Yesharim is more general in terms of explaining this idea. He simply speaks of diligently observing the positive and negative commandments of the Torah.

The Chazon Ish is more specific and detailed in how one achieves this completeness in his serving G-d. He would begin by explaining the necessity of acquiring true Yirat Shamayim, fear of Heaven. One needs to be clear of his place in the world as compared to that of our Creator. Every action is based on his Yirat Shamayim, that will guide him in making the right decisions.

Character building is another essential ingredient in completing a person. He must work on improving his character traits. He needs to overcome such things as anger, jealousy, and arrogance. This takes a serious effort at self improvement.

He must recognize the importance of daily Torah study in depth. One should strive for the level where he can delve into the study of Talmud, as a truth seeking vehicle.

He must be convinced that the Halacha represents absolute Divine truth. There is no truth like this truth.

And the final point on the list of the Chazon Ish is the meticulousness of how one practices Judaism. This is called, דקדוק הדין, where one makes a concerted effort to follow the Halacha in all of its details.

These are levels of observance that require due diligence and sincerity. The reward for these efforts are immeasurable. An individual that has mastered these areas will be shielded by Divine love. His life will be fulfilled with contentment and peace of mind. This is what the Ramchal and the Chazon Ish were trying to teach us. It would be great for us if we would follow their lead.

Halachically Complete

The Chazon Ish introduced a concept that he felt was necessary for perfecting one’s character. He calls this דקדוק הדין, or meticulousness in the performance of Mitzvot.

He explained that when one is trying to improve his character, the acceptance of the truth of Halacha is mandatory. One must realize that he is not capable of being more compassionate and just, than the law that originated from Hashem at Sinai.

The meticulousness in observing Halacha demonstrates a consistency in how one observes Judaism. Just as he is aware and shows alacrity in how he treats others, he must demonstrate this same alacrity in the manner in which he observes the law.

He should not do things in a haphazard manner, where he does only what is necessary. On the contrary, when he is careful to follow each law to its detail, he shows a reverence for the law just as he shows reverence for Hashem, Himself.

This means that he doesn’t just build a Succah, but he makes sure it is Halachically correct. The same might be true of the Tefillin or Mezuza that he purchases. Are these items fit according to Halacha?

When one demonstrates that the details of the Halacha matter, it is also an indication that he cares about studying the Torah as well. This concept of דקדוק הדין is not something to be taken lightly. The Chazon Ish believed that this is a necessary ingredient towards making one’s worshipping of the Torah more complete.

Bad Influences

The camp of Israel in the desert was set up on a very orderly fashion. The Mishkan was in the center, and was surrounded by the three Levite families as well as Moshe and Aharon on the fourth side.

Three tribes were adjacent to each of the four families. Yehuda, Yissasschar, and Zevulun, camped behind Moshe and Aharon.

Reuven, Shimon, and Gad, were camped behind the family of Kehat. This meant that Korach was very near in proximity to the tribe of Reuven. The troublemakers Datan and Aviram came from Reuven.

The Rabbis have a statement that says, אוי לרשע אוי לשכינו, “Woe to the evil person, and woe to his neighbor.” This is a clear warning that when one lives near an evil person, he is likely to be influenced by that person.

This is such a basic idea about human nature, but needs to be repeated over and over again.

We are all products of our environment, and we are influenced by our surroundings.

Avraham Avinu needed to leave his father’s idolatrous home in order to flourish as the first Jew.

If we are the only ones in the neighborhood keeping Mitzvot, it will be all the more difficult to maintain a religious home.

If a young adult chooses to study in a university where there are no observant Jews, he will not be able to maintain his own level of personal observance.

It is so important to choose our friends very carefully. The Rambam wrote that we are who we are based largely on our environment. If it is a negative environment, it will influence us negatively.

There is no getting away from this basic truth. It is almost impossible not to be influenced by friends or the environment. Korach, Datan, and Aviram, are perfect examples of what happens when evil people get together. They bring each other down and create strife. We must learn this lesson once and for all.

Korach’s Rebellion

There are many obstacles that we must overcome as human beings. It is always challenging when we need to make difficult decisions in life.

We must be certain that such decisions be motivated by a desire to do what is right in the eyes of G-d. Sometimes our own emotions and desires can mislead us.

We may try to convince ourselves that our intentions are noble, when in fact, it is a negative force that is driving us.

A case in point is Korach. He had great wealth and honor and a high position in the Levite family. Nevertheless, he was not content and he believed it was his duty to right a wrong.

He allowed himself to be convinced that his cousin, Moshe Rabbeinu, had overstepped his boundaries. He made himself the King of Israel, and his brother, Aharon, the High Priest.

He felt it was his duty to lead a righteous battle to correct what he believed to be wrong. He was driven by all kinds of rationalizations to justify his cause.

The sad reality was that he was driven by a lust for honor and power. This blinded his vision because he did not do this for the sake of Heaven. He created terrible strife and division among the people.

Moshe Rabbeinu felt that it was necessary that Korach’s terrible judgement be put on display. He and his family needed to die a supernatural death by having the ground swallow him up.

It was necessary to show what happens to people who have every reason to be happy, but choose to make trouble in a self righteous holy war.

Decision making is challenging, but it can be so much easier if done with humility, and seriously asking Hashem for guidance.

The earth that swallowed up Korach is still acknowledging that, “Moshe is truth, and his Torah is truth.”

No Protection

The Talmud in Masechet Sota explains what Kalev meant when he tried to encourage the people by saying, סר צלם, “Their protection is removed.”

He was telling them that their protectors and powerful righteous people had passed away. He was referring to Job, איוב, who was the protector of its inhabitants.

On another level he was saying that they had lost any kind of Divine protection. Avraham Avinu was told that the time was not yet ripe to inherit the land. The sins of the Emorite people were not yet complete. But now that the 210 years of slavery has passed, the sins are complete.

This even applied to the ministering angels that were appointed over each nation in Heaven. It was time for the seven nations living in Israel to be defeated. They had nothing to worry about.

It is clear that Hashem has decided that it’s time for his children to come home. It is important to take a step back and marvel at Israel’s achievements in the last seventy-eight years. It makes no sense to see such incredible growth on all levels in such a short time.

It is clear that סר צלם, there is no protection for the other nations living here. With Hashem’s help we will continue to succeed and inherit the land for all times.

A Very Very Good Land

When we read the tragic story of the spies, it is important to remember the words of Kalev. When the people were upset about the problems involved with inheriting Eretz Yisrael, he simply said, “טובה הארץ מאוד מאוד,” it is a very very good land.

It is a very serious sin to speak badly about the gift that Hashem gave us. It is not only a “very very good land,” but it is special in so many ways.

It is the only place in the world where each four cubits that one walks, is a Mitzva. It is the only place where it is said, אוירה דארץ ישראל מחכים, “ that the air of Eretz Yisrael makes one wise.” And it is the only place in the world where one can feel the holiness of the Divine Presence.

The Torah describes Israel as a place that is not lacking anything. One must realize that the specialness of this land, despite its physical beauty, lies in its level of spirituality. Other places in the world might be more comfortable or affluent. But if one is truly seeking spirituality, there is nowhere in the world that comes close.

There are more Mitzvot that can be observed here than anywhere else. The Rabbis add that there is no Torah like the Torah of Eretz Yisrael.

One must be careful to speak well of our cherished homeland. It is a grievous sin to badmouth Israel. For after all, “It is a very very good land!”

The Tzitzit

The Alshich compares the Mitzva of wearing Tzitzit to tying a string around one’s finger, to remind him of something important that he needs to do.

When we recite the chapter on Tzitzit in the third chapter of the Shema, we give great emphasis to the letter “ז” in the word וזכרתם, that means that we are to remember. What follows is that wearing this four cornered garment serves as the reminder to fulfill all of the Mitzvot of the Torah.

There is some disagreement as to how we fulfill the words, “And you shall see them.” There are those who interpret this to mean that the fringes should be seen hanging outside the garment.

The Lithuanian approach that I was taught from my old rabbis, was that the one wearing the Tzitzit needed to be aware that they were on his body. This awareness served the purpose of reminding us that we are observant Jews needing to observe the Torah.

Nowadays the Tzitzit has come to be an expression of Jewish pride. Since October the seventh, it is not uncommon to see young Jews proudly wearing this sacred garment, without wearing a Kippa!

On the other hand, when Jews that grew up in a traditional home, stop wearing Tzitzit, they are usually throwing away more than this garment. They might complain that it is uncomfortable to wear them, especially in the summer, but it represents a distancing from Jewish tradition. The same is true with the removal of the Kippa. A lot more goes than the Kippa.

We must cherish the Mitzva of Tzitzit and fulfill its purpose of remembering the commandments. No string on the finger is necessary when we are wearing Tzitzit.

Mussar and Torah Study

The Chazon Ish was one of the greatest rabbis of the twentieth century. Among his great achievements was to influence David Ben Gurion in not abandoning Jewish tradition in the new State of Israel.

He had certain novel ideas about how an individual can work at perfecting himself. He recognized that man’s makeup was more complex than we might realize.

Surprisingly, he had two major complaints about the Mussar movement, that emphasized how man needed to work at improving on his negative character traits.

He was concerned that once an individual might feel that he has read the major books and he is now a kind and compassionate person, this was not enough. The negative side of these achievements was that there could be a clash with Halacha. This newly found compassion might make this person doubt the truthfulness of Halacha. He might even believe that his Midot surpass that which is taught in Jewish law.

This is a grave mistake as the Halacha represents the ultimate truth, despite sometimes appearing to be harsh and unwavering.

The other problem the Chazon Ish had with Mussar, is that it alone, may not be equipped with having the tools to change man’s essence. There must be the realization that people are born with a certain nature. Sometimes it is kind and giving. But there are other times when man’s nature is tough and cruel. Learning about the character traits alone, won’t be able to make that change in man’s essence.

The solution is for man to combine the study of Mussar with a deep immersion in Torah study. In addition, he must grow in his fear of Heaven, that is the main motivator to do good.

When we combine an appreciation of Halacha, a deep involvement with Torah study, and learning the Mussar books, it is only then that we will make the transformation that changes our essence. We will become a complete individual who is serving Hashem on the highest level.

Demoralizing Behavior

The tragic story of the spies, teaches us how it is possible to demoralize an entire nation, with bitterness and lies, in the face of truth and greatness.

The Ninth of Av was chosen as the saddest day of the year. It was the night that they “cried for nothing.” HaShem vowed that there would be a good reason to cry in the future on this date, as both Temples were destroyed on that date.

The Alshich described a chain reaction of tears that began when the spies themselves began to cry. All logic was thrown out the window, and all they could think of was how they looked like grasshoppers to the giants of the land.

It became abundantly clear the ill effects of such demoralizing behavior. Kalev and Yehoshua did their best to insist that Hashem was with them and the enemy would be “eaten up like bread.”

The story of the spies teaches us to stay away from negative people, who complain all the time and bring us down. We need to surround ourselves with upbeat positive people like Kalev and Yehoshua. Such people encourage us to reach greater and greater heights, where our enemies will resemble grasshoppers that are easy to step on and destroy.

Why Send Spies

The Alshich makes a comparison between Moshe Rabbeinu’s sending the spies, and Yehoshua’s decision to also send spies before conquering Jericho.

It is somewhat surprising that Yehoshua would take the risk of a very negative outcome, as occurred in Moshe’s time.

In actuality, they both had the same goal. Both Moshe and Yehoshua were hoping that their respective spies would reveal the mood in the enemy camp.

When they would learn just how frightened the local inhabitants were, it would give reassurance to the nation, that they would be successful in conquering the land.

Yehoshua felt it was worth the risk to send the spies, because he was concerned that Israel lost its Divine protection because of the sin of Baal Peor.

It was clear that the inhabitants of Jericho were in great fear of Hashem and the Jewish people. Had the spies in Moshe’s time been objective, they would have revealed the same fear of Am Yisrael. Instead, because of their lack of faith, they were the ones gripped with fear.

This same test of the enemy took place during the life of the judge, Gideon.it also happened with Shaul’s son, Yonatan, who went behind enemy lines.

We see this numerous times in Tanach when the enemies of Israel are gripped with fear. It is very likely that we are witnessing this same awe for Israel today.

We are truly living in amazing times. We only need to open our eyes to realize just how amazing these times are. May all of our enemies be smitten with fear as we conquer them and drive them out of our land.

The Complainers

The case in the Torah of the מתאוננים, the complainers, caused Moshe Rabbeinu to throw up his hands in despair. He asked Hashem for help in leading this difficult nation.

The solution at that time was the establishment of the Sanhedrin. It was a body consisting of seventy of the wisest and most upstanding members of society. They continued to exist until 358 of the Common Era.

The situation with the complainers is very indicative of human nature in a negative sense. They suddenly forgot all of the miracles and the Divine protection they were now.

They were incited by the Eirav Rav, mixed multitude. They convinced them that Egypt was the “land flowing with milk and honey.” They remembered the watermelon and the gourds of Egypt, forgetting the oppression that they suffered.

Now they wanted meat and were sick of the boring Manna, that could taste like anything they wanted. They also complained about the laws of Family Purity, that they believed to be too strict. In Egypt, every type of promiscuous activity, could be found.

What we learn from this tragic episode is the danger of being a “complainer.” Such a person loses all sight of the blessings bestowed upon him. He emphasizes only the negative, which gives way to bitterness and self pity.

Sadly, there are many complainers that we meet daily. They must learn to count their blessings and see the cup as “half full” rather than “half empty.”

If we dwell on the negative, there are plenty of things we can complain about. The complainers in the desert did not have a “happy ending.” The Jewish people benefitted by being given a distinguished judicial body, that guided us through many difficult times.

The Trumpets

The trumpets, also known as “חצוצרות”had a special role to play in the desert and in the Temple. In the desert, it was a call for the camp to prepare for travel.

In the Temple, the trumpets were blown on the holidays to add to the joy of the day. These were also the instruments used by the Levites, to accompany the offerings of the daily sacrifices.

The Torah hints to a future use of these חצוצרות. It could be referring to battles being fought in “the end of days.”

The Malbim says it refers to a battle when the Jewish people will not be actively involved. It will be a war with an enemy that oppresses us, and wishes to drive us out of the land. All we will need to do is blow the trumpets. We will witness the salvation of Hashem, as He destroys our enemies.

The Temple Institute has recreated these trumpets. Sometimes they are seen at the Kotel at a mass prayer service.

It is clear that during the past two years, we have witnessed Hashem’s salvation as our enemies are being subdued one by one.

Longing for the Temple

The Alshich described how special it was when the משכן was completed in the desert. This took place on the first of Nissan, almost a year after the exodus.

The Mishkan symbolized that the sin of the Golden Calf was forgiven. The Divine Presence would rest on this portable Beit Hamikdash, and the entire nation would feel a special closeness to Hashem.

My dear friend, Rabbi Chaim Richman, has dedicated his life towards creating an awareness of the need to long for the construction of the Third Temple.

The “Temple Institute,” or “Machon Hamikdash” in the Old City of Jerusalem, has recreated all of the vessels necessary to be used in the Third Temple. They have even painstakingly designed the priestly garments, as well as those worn by the Kohein Hagadol.

The whole purpose of this museum like facility, is to create an awareness of what is sorely needed in the Jewish world. When the Temple existed, the Jewish people were on a much higher spiritual level.

It was so uplifting to know that sacrifices were offered daily, and even the scent of the incense filled Jerusalem and the outlying areas.

The Temple was a source of pride for all of the Jewish people. They knew their place and how special it was to be Jewish. Intermarriage and assimilation was very rare.

There truly was the fulfillment of the verse in Yechezkel, “You will be My people, and I will be your G-d. This explains why the original construction of the Mishkan, was such a joyous occasion. This also explains why we need to long for the Third Temple, when we can once again achieve that special closeness with Hashem.

Traveling in the Desert

The Alshich gave a description of how the Jewish people traveled in the desert. There were times when they stayed in a specific location for many years.

They were protected by the Clouds of Glory. When these clouds moved, it was time to prepare for the next journey. The moving clouds were also a sign of Hashem’s displeasure with His people, and how they needed to do Teshuva.

The trumpets blasted in order to get the camp organized to travel as dictated in the Torah. The “two” Holy Arks were also prepared.

One of these arks was carried by the Kehat Family. The other ark carried itself and miraculously cleared the path from snakes and scorpions, so that Am Yisrael could travel unscathed.

When Moshe witnessed the ark flying through midair, he saw it as an auspicious time to pray on behalf of his people. He asked that G-d’s glory be witnessed by the entire world. He further asked that Hashem’s enemies be scattered.

Rashi commented that the “enemies of G-d,” are the Jew haters of the world. Anyone who hates a Jew, hates the G-d of the Jewish people.

Moshe was always devoted to his people. He wanted Hashem to favor Israel with His good will towards them. The orderliness and the witnessing of the Hand of G-d, surely moved the people to repent.

Whatever caused the need to travel because of a need for Teshuva, was helped greatly by witnessing supernatural things, such as the Clouds of Glory, and the flying Aron Kodesh. This is why we explain that the Jews of the desert were elevated to a very high level.

The Menorah

The Menorah in the Temple was a fascinating spiritual object. There was a great deal of mysticism attached to it.

The Alshich wrote that there was a Menorah in Heaven as well. When it was lit by the High Priest, it brought much more than light to the world.

The Menorah was somehow fashioned from one huge block of gold, that was chiseled into the form that we recognize. This one block hinted to unity.

Similarly, the three candles on each side of the center, leaned towards that center candle. From a distance, it appeared as one flame. This was another hint to unity in the world.

It was also a source for Divine wisdom that traveled from above via the Menorah. This was the explanation of the prophet Jeremiah to the Greek philosopher, Plato.

There was something that Jews possessed that the nations of the world did not. This was the חכמה אלוקית, Divine wisdom that emanated from the Menorah.

It is the custom in synagogues all over the world to have a “Ner Tamid,” an eternal light to commemorate the Temple Menorah.

This also explains why Moshe Rabbeinu told Aharon that his share was greater than that of the princes of the Tribes. He was charged with lighting the Menorah. His descendants, the Chashmonaim, would rededicate the Temple in the future, and the holiday of Chanukah would be declared. The Menorah is very special and unique.

Priestly Blessing

It is not possible for any Jew to observe all 613 commandments even when the Temple was standing. A case in point is that many Mitzvot apply only to Kohanim.

The Sefer Hachinuch wrote that it is a Mitzva that the Kohein blesses the Jewish people every day of the year. On days when the Mussaf prayer is recited, there is an additional blessing. In Israel, the Kohein blesses 450 times a year.

The reason for this Mitzva is that it is Hashem’s desire, with His great kindness, to bless His people by way of His faithful servants, who serve in His house.

The thoughts of the Kohanim are bound in the service of Hashem. Their souls are connected with fear of the Al-mighty, and in their merit, the blessings bear fruit.

It was Hashem’s decision that rather than bless the people directly, He chose to do this by way of His intermediaries. The שכינה, the Divine Presence, travels through the fingers of the Kohanim as they face their congregation, with their hands spread in sanctity.

This blessing is given as part of the daily service when there is a Minyan. It is said daily in Israel, although Sefardic Jews also bless outside of Israel.

The Kohanim’s blessing consists of asking that G-d will find favor with them, and they will receive great sustenance. They will not be shamed in any way and they will find a sense of peace and well being.

The Birkat Kohanim is a positive Mitzva reserved only for Kohanim, but the rest of the nation are the beneficiaries of these special blessings.

The Nazir

The Torah teaches us the laws related to the Nazir. This refers to an individual who usually takes a vow that lasts thirty days.

During this time, he does not shave or cut his hair, he does not drink wine, and he must not come in contact with the dead.

We are familiar with lifetime Nazirs such as Samson, but the Rabbis say, סתם נזיר לשלושים יום, that the average Nazir was thirty days. Apparently, such an oath was not taken that often. Shimon Hatzaddik, who served as Kohein Hagadol for forty years, once said that he only dealt with a Nazir only once during his entire career.

There is both a positive and negative side attributed to the Nazir. The positive side is reflected in the desire to take a “time out” for reflection and spiritual elevation. This individual is focused on how he can improve himself by not partaking of some of life’s pleasures. If this is his motivation, this separation can prove to be very positive.

The negative side of such a decision might be motivated by a sense of self righteousness. He wants to show just how holy he is by his separating himself and abstinence from partaking from that which is permitted. There is a rabbinical statement that says, קדש עצמך במותר לך, “Sanctify yourself with that which is permitted.

This means that an observant Jew is allowed to partake of all the physical pleasures of the world. He can live in a beautiful house, enjoy delicious food, and fall in love and marry. The goal is to elevate the physical into the spiritual realm.

His home can become a Mikdash Me’at, a small sanctuary. If it is filled with Torah and acts of kindness, it becomes a spiritual home.

The partaking of food is permitted provided that the food is kosher according to the laws of the Torah. The blessings made before and after eating, elevates the act of eating.

When a man and woman fall in love, and they live according to the dictates of the Torah, they might be doing the same act that other couples do. But this relationship is blessed by G-d and it becomes sanctified.

The hope is that the motivation of the Nazir is pure, and that his experience will bring him closer to Hashem. This is supposed to be our motivation as well, in all of our endeavors.