Shemini Atzeret – Simchat Torah 5774, 2013:

The Greatness of Moshe

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face. (Sefer Devarim 34:10, this and all Bible translations, The Judaica Press Complete Tanach)

Moshe is described in this verse from our Simchat Torah reading as the prophet who was different in kind and degree from all other prophets: “And there was no other prophet who arose in Israel like Moses.” In addition, he was the prophet, “whom the L-rd knew face to face” – a singular and unique appellation within the Tanach.

Midrash Devarim Rabbah 11:3 notes that Moshe was not only greater than all the other prophets, he also surpassed all other Tzadikim (Righteous Ones) for all time. In order to support this claim, the Midrash creates a series of beautiful literary devices (dialogues) between Moshe and Adam, Noach, Avraham, Yitzhak, and Yaakov. Allow me to briefly summarize each one:

Adam declared that his stature exceeded that of Moshe, since he was created in the image of the Holy One blessed Be He. Moshe, whose goal was solely to pursue truth, responded: “You are correct, at first you were on a higher level than myself. Yet, as a result of your sin, you lost your unique status. As for me, however, once Hashem bestowed His divine splendor (ziv hapanim) upon me, it has always remained with me. Therefore, I have surpassed your stature.”

Noach proclaimed to Moshe that he was the greater party, since he had been saved from the Generation of the Flood. Moshe answered him in simple, yet profound, words: “It is true that you saved yourself. You, however, did not have the strength or ability to save your generation. In contrast, I saved both myself and my generation following the Sin of of the Golden Calf. Indeed, I have exceeded your status.”

Avraham stressed his preeminence to Moshe as a result of his having ministered to the needs of numerous non-Jewish wayfarers. Moshe replied: “True, you took care of those people’s needs, yet I took care of the needs of both Jews and Gentiles.” Moreover, Moshe stated: “You took care of the travelers’ needs when you were safe and settled. I, however, provided food, clothing, and shelter for uncountable numbers of people in the harshest of all deserts.”

Yitzhak asserted his superiority over Moshe by noting that he was, after all, the olah temimah (purest of the pure sacrificial burnt offerings) and in doing so, saw the “face of Hashem’s Presence.” Moshe countered with the sad, but true, fact: “Yes, Yitzhak, you saw ‘Hashem’s face.’ Yet, subsequently you became blind. In contrast, I have constantly spoken ‘face to face’ with G-d, yet, my powers have never abated.”

Yaakov stated that he was greater than Moshe, since he had wrestled with an Angel of G-d and emerged victorious. Moshe responded in turn and said: “True, you wrestled with an Angel in your domain (i.e. earth). In contrast, I ascended to the province of the Angels and they were afraid of me!”

Our Midrash concludes with the rationale as to why Moshe alone had the zechut (merit) to bless the entire Jewish people for all time: “The Holy One blessed be He said: ‘Since you [Moshe] are greater than everyone else, you will bless the Jewish people.’ Therefore, the Torah states: ‘This is the blessing with which Moshe blessed the Jewish people…’”

In sum, the Midrash views Moshe Rabbeinu (our teacher Moshe) as indisputably greater than Adam, Noach, and the Avot (the Patriarchs). Little wonder, then, that the concluding three verses of the Torah describe Moshe in the following fashion:

And there was no other prophet who arose in Israel like Moses, whom the L-rd knew face to face, as manifested by all the signs and wonders, which the L-rd had sent him to perform in the land of Egypt, to Pharaoh and all his servants, and to all his land, and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel. (Sefer Devarim 34:10-12)

Moshe’s unparalleled greatness is a genuine beacon of light and truth in our troubled and confused world. While we cannot emulate his achievements per se, we can none the less look toward him and ask ourselves: “Are our goals, actions, hopes and desires congruent with the standard of truth established by the most prominent person who ever lived?” If our answer is “no,” we need to reconsider who we are and where we are going. If our answer is “yes,” however, we know we are authentically performing the Jewish people’s mission in this world. May this be so, soon and in our days. V’chane yihi ratzon.

Shabbat Shalom and Chag Sameach!

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Succot 5774, 2013:

The Stars of Succot

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The laws pertaining to the construction of the succah are many and varied. Indeed, our Sages created an entire Talmudic tractate that analyzes every conceivable aspect of the succah’s constitutive elements. Central to this discussion is the universally accepted halacha of the physical placement and environment of the succah: It must be outside, fully exposed to the elements, and ideally have an unblocked view of the sky. Thus, Rav Yosef Karo (1488-1575), the author of the Shulchan Aruch, states in Orech Chaim 631:3: “The standard manner of placing the schach (top covering) upon the succah is to do so in such a way as to enable one to see the large stars through it…” Rabbi Yisrael Meir Kagan Hakohen zatzal, better known as the Chafetz Chaim (1838 - 1933), in his monumental work known as the Mishnah Berurah, states that the large stars in this statement refer to those that can be seen during the day prior to sunset. In addition, he notes that a number of latter day authorities ruled that even the nighttime stars need to be visible through the schach. The question, of course, is “why?” In other words, what subliminal and, possibly, sublime message were Chazal (our Sages of Blessed memory) teaching us by mandating the visibility of the stars through the succah’s roof-like covering?

On one level, perhaps, our Sages wanted us to be visibly in touch with Hashem’s Creation via the stars that He fashioned, in order to sensitize us to the wonder and beauty of His creation. Dovid Hamelech (King David) gave voice to this thought in his paean of praise to G-d’s handiwork: “How magnificent are Your works Hashem, You made all of them in your supernal wisdom, the entire cosmos is filled with Your creations.” (Sefer Tehillim 104:24) Thus, when we dwell in our succot, we are reminded at all times of G-d’s glory, power, and majesty – simply by viewing the stars through the schach.

I believe, however, that Chazal wanted us to view the stars while sitting in our succot for an additional reason. Our Sages were acutely aware of the need to instill G-d-consciousness and awareness in each of us. Without a sense of G-d’s direct presence and immanence in our lives, it is impossible to feel He is our Yedid Nefesh (the Beloved of our Soul), and our protector. After all, this is our request to Him in every Friday night tefilah (prayer): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” Herein, G-d is the active agent who reaches out to us in an expression of His divine providence. This, I believe, is the feeling that our Sages wanted us to have when we see the stars in our succot.

In a very real sense, as well, Chazal wanted Succot to be a time of spiritual growth and actualization. This idea is physically manifested through the encircling walls of the succah below, and the cosmic symphony of the stars above. Succot, therefore, is a grand reiteration of our obligation to serve Hashem through joy from the depth of our souls. It is a reminder of the potential greatness that is inherent in the G-d - Man relationship. Along these lines, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated the ideal manner of serving G-d:

The Torah commands us to serve G-d with joy (Ps. 100:2), with longing and yearning, out of enjoyment and happiness, unfettered pleasure and the soul’s delight. When man does not see G-d and sense His presence at every turn; when he thinks of G-d only out of fear of punishment, with a cool intellect, without ecstasy, joy or enthusiasm; when his actions lack soul, inwardness, and vitality, then his religious life is flawed. If man is not always aware of G-d, without any interruption whatsoever - if he does not walk with G-d in all his ways and paths, if he does not sense G-d’s touch on his shoulders and sweaty face in his hours of distress and loneliness, imparting a certain comfort and encouragement – then his service is incomplete. (And From There You Shall Seek, published in Hebrew, 1978, translated by Naomi Goldblum, 2008)

May it be G-d’s will, and our heartfelt desire, that this Succot will be a time wherein we reconnect with Him as our true Yedid Nefesh. May it be a time when we will feel His divine presence encircling and protecting us. Moreover, may we experience the greatest and most profound joy and connection to Him when we see His stars through our succot. V’chane yihi ratzon.

Shabbat Shalom

Chag Sameach!

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                               Yom Kippur, 5774, 2013:

        Yom Kippur and Introspection (Cheshbon Hanefesh)

                                Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Since the beginning of Chodesh Elul, we have been on a journey. Unlike most journeys, however, we have not traveled physically. Instead, we have traveled spiritually. Elul helped us to focus upon truth and falsehood (emet v’sheker), and to ascertain the difference between fleeting shadows and matters of ultimate import. In an almost palpable sense, therefore, Elul prepared us for the great and awe-filled days of Rosh Hashanah and Yom Kippur. Yet, how did we clear our vision that was blurred by the smoke and mirrors of what passes for “truth” in modern society? The answer is deceptively simple: We became spiritual accountants.

In order to understand what it means to be a spiritual accountant, we need to understand what it means to be an accountant in the normative sense of the term. One useful definition is found at Wikipedia.com: “An accountant is a practitioner of accountancy, which is the measurement, disclosure or provision of assurance about financial information that helps managers, investors, tax authorities and other decision makers make resource allocation decisions.” The key phrase for most of us is found at the end of this definition: “make resource allocation decisions.” The accountant’s task, in short, is to help people make informed decisions about how to most effectively allocate their financial resources. By extension, when we act as spiritual accountants, our individual and collective task is to determine the best way to allocate our spiritual resources.

Beyond question, one of our greatest spiritual assets is our nefesh, our soul. What, however, is the nefesh? The Rambam (1135-1204) defined it in this manner:

The soul of all flesh is the form which it was given by G-d. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states (Sefer Bereishit 1:26): “Let us make man in our image and in our likeness” - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them. [This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance). It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul that the verse states: “in our image and in our likeness.” Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics. (Mishneh Torah, Hilchot Yesodei HaTorah 4:8, translation, Rabbi Eliyahu Touger)

Actualizing the intellect found in a man’s soul to its fullest extent can only be achieved by engaging in the ultimate act of Torah accountancy known as “cheshbon hanefesh,” or introspection. How exactly can we master the art of cheshbon hanefesh? It is to this question we now turn.

One of the greatest masters of Jewish ethical literature was the consummate Italian thinker Rabbi Moshe Chaim Luzzato (1707-1746), known as the “Mesilat Yesharim” after the title of his most famous work. In his summary of how one performs cheshbon hanefesh, Rav Luzzato notes that an individual must: “… observe all of his actions and watch over all of his ways.” It is only when man subjects the totality of his actions to scrupulous scrutiny that he will be free from “… a bad habit or a bad trait, let alone a sin or a crime.” This accounting must be both daily and exact “… in the manner of the great merchants who constantly evaluate all of their undertakings so that they [their business ventures] do not miscarry.” This introspective analysis must be done in a highly disciplined manner and with thoroughgoing consistency: “He should set aside definite times and hours for this weighing so that it is not a fortuitous matter, but one that is conducted with the greatest regularity; for it yields rich returns.” What are the “rich returns” that will accrue as a result of this introspection? Here, too, Rav Luzzato enlightens us in his usual discerning manner: “After engaging in such a reflection he will come to consider whether or not his deeds travel along the proper path. For in doing so it will certainly be easy for him to cleanse himself of all evil and to correct his ways.” (Mesilat Yesharim, translation, Rabbi Shraga Simmons, pages 31 and 37)

Yom Kippur is ultimately the time, to paraphrase the Mesilat Yesharim, when we try to cleanse ourselves of all evil and correct our ways – something that can only be achieved through authentic cheshbon hanefesh. This, in turn, allows us to pursue true teshuvah (repentance), and to ultimately receive kapparah (atonement) from our Creator - the fundamental goal of Yom Kippur.

May Hashem give us the wisdom to perceive the incalculable importance of cheshbon hanefesh, so that we will commit ourselves to engage in this most essential of all activities. May our efforts lead us to true teshuvah and, ultimately, to reconciliation with Hashem through His great gift of kapparah. V’chane yihi ratzon.


G’mar chatimah tovah and tizku l’shanim rabot.

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

                           Rosh Hashanah, 5774, 2013

             Teshuvah: Using Our Minds for What Matters

                         Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra, sister, Shulamit bat Menachem, Shifra bat Chaim Alter, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

This is the time of year when our friends ask us: “How are you? Are you ready for another Rosh Hashanah? Can you believe its Rosh Hashanah again?” These, and similar kinds of questions, are “on the mark” and exactly where our thoughts should be. Please allow me to explain. “How are you?” can be taken as just another blasé social pleasantry - or something far more. In fact, I believe we can view it as a modern day restatement of Hashem’s question to Adam after he violated the one mitzvah that G-d had given him:

Now the L-rd G-d took the man, and He placed him in the Garden of Eden to work it and to guard it. And the L-rd G-d commanded man, saying, “Of every tree of the garden you may freely eat. But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die.” (Sefer Bereishit 2:15-17, this, and all Bible translations, The Judaica Press Complete Tanach)

Unfortunately, Adam and Eve violated this lone commandment: “And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate.” (Ibid. , 3:6) This, in turn, led the Almighty to ask: “Where are you?” (Ibid. , 3:9) Of course, G-d knew full well where Adam and Eve were physically located. Therefore, what was the Holy One Blessed be He, so to speak, really asking?

In my view, G-d put forth an existential question, or perhaps, the existential question: “Now that you have sinned against Me, what is your place within the great scheme of Creation? What is your value to the world, now that you have torn our covenant asunder?” In short, Hashem was asking some of the very same questions we should be asking ourselves as we approach Rosh Hashanah.

These types of questions should motivate us to pause and reflect upon our past actions. In addition, they should radically disturb our complacency, and thereby spur us on to substantive and depth-level change. In sum, they should lead us to the only logical conclusion for a spiritually sensitive person – it is time to do teshuvah (the act of returning to G-d). What is teshuvah? The Rambam (1135-1204) devoted an entire section of his halachic magnum opus, Mishneh Torah, to answering this question. His response forms the conceptual basis of this cathartic and spiritually cleansing process until our own time:

What exactly is teshuvah? [It is the act that demands] the sinner to reject his sin, remove it from his thoughts, and determine in his mind that he will never do it again...So, too, he must feel badly for what he has done in the past...and he must bear testimony to He who knows all secret matters that he will never repeat this sin again... In addition, he must verbally confess [his sin] and speak aloud of those things he has determined in his mind. (Hilchot Teshuvah 2:2)

Let us summarize the teshuvah process as delineated by Maimonides:

1. Rejection of the sin: takes place in the present (azivat hacheit)
2. Feel badly about what has been done: refers to past actions (charata al ha'avar)
3. Resolve to change: refers to the future (kabbalah al he'atid)
4. Declare and confess (verbally) to Hashem to never be involved in this sin again (vidui devarim)

As we can readily see, authentic teshuvah is a holistic process that involves the individual’s entire being. It incorporates a radical shift in the mind of the sinner, so that he will be able to return to the proper path of serving Hashem. It requires unflinching honesty, and the strength to conquer the natural tendency to rationalize one's actions and behaviors. In addition, the baal teshuvah (master of teshuvah) needs to feel badly about what he has done, reject his prior behavior, and resolve never to repeat this action in the future. All of this must be accompanied by a genuine oral confession before Hashem of what he has done, and his determination never to repeat this action again. This, then, is the Maimonidean concept of doing teshuvah.

While the Hebrew months of Elul and Tishrei (the two months that precede and incorporate Rosh Hashanah and Yom Kippur) are the times wherein the obligation of doing teshuvah comes to the fore, it is actually an essential part of our daily prayer experience. Regrettably, it is often difficult for many of us to fully focus on what we are saying when we are praying. We are filled with concerns about many different matters and obligations that prevent us from concentrating upon the content and meaning of our prayers. Quite often, we do not even remember that the fifth bracha (blessing) of the Shemoneh Esrei (Amidah or Silent Prayer) focuses upon, and is entitled, “Teshuvah.”

Rabbi Sir Jonathan Sacks, the Chief Rabbi of Great Britain, translates the aforementioned blessing in the following manner: “Bring us back, our Father, to your Torah. Draw us near, our King, to Your service. Lead us back to You in perfect repentance. Blessed are You, L-rd, who desires repentance.” (The Koren Siddur: Rabbi Sir Jonathan Sacks Edition, page 114)  A brief analysis of this bracha reveals the following:

1. The active agent of teshuvah is G-d.
2. There are three verbs that encapsulate our request to the Almighty in regards to teshuvah: “bring,” “draw,” and “lead.”
3. G-d is referred to as “our Father,” “our King,” and as “L-rd.” (yud - kay - vav -kay)
4. G-d, Himself (so to speak), is desirous of our doing teshuvah.

It is crucial to note that this blessing is one of the bakashot (requests) in the Shemoneh Esrei with which we beseech Hashem. Therefore, everything we state therein is directed to G-d and His role in the teshuvah process. While this seems to negate our dynamic involvement in the act of doing teshuvah, nothing could be further from the truth. The Rambam’s presentation of the individual’s active involvement is completely intact. What emerges, however, is the crucial notion that teshuvah is a collaborative process between G-d and Man. Thus, as our liturgy so often states, Hashem is truly He who “extends His hand in teshuvah” to bring us near to Him. We, in turn, however, are the stewards of the process itself and thereby responsible, with His help, for its implementation and actualization.

Fascinatingly, “Knowledge,” the blessing wherein we beg G-d to bestow knowledge (da’at) upon us, and teach us understanding (binah), precedes the bracha of teshuvah:

You grace humanity with knowledge. And teach mortals understanding. Grace us with the knowledge, understanding, and discernment that come from You. Blessed are You, L-rd, who graciously grants knowledge. (Ibid.)

The blessing of “Forgiveness” (“slicha”) follows the bracha of teshuvah. This is a natural progression, since the ultimate goal of teshuvah is the attainment of complete forgiveness:

Forgive us, our Father, for we have sinned. Pardon us, our King, for we have transgressed; for You pardon and forgive. Blessed are You, L-rd, the gracious One who repeatedly forgives. (Ibid.)

The first three berachot of the bakasha (request) section of the Shemoneh Esrei may now be seen as comprising a tightly interwoven conceptual unit: Knowledge leads to teshuvah which, in turn, leads to forgiveness. Clearly, the intellectual gesture is the fundamental component of the teshuvah-forgiveness nexus. It enables us to ascertain where we have gone wrong, and serves as a guidepost for our future actions. As Rabbeinu Shimshon Rafael Hirsch zatzal (1808-1888) pointed out in his Commentary on the Siddur, understanding (binah) “is the insight into the interrelationships of things, to be gained by logical judgment.” This is precisely what we need in order to become fully engaged in the teshuvah process. Binah, however, is not naturally acquired. It requires a single-minded dedication and drive to perfect the human condition. It is for this reason that Rav Hirsch stated: “The acquisition of binah requires strenuous effort to which man may not be equal and for which he may well lack the strength; for this reason he cannot attain binah without the help of G-d.”

Teshuvah may now be viewed as a process and act that demands mindfulness and total intellectual engagement. As such, let us pray to Hashem that He will partner with us in the acquisition of binah, so that we may join with Him to become new and better individuals. After all, this is precisely the intent of Jeremiah’s famous and stirring words in Megilat Eichah 5:21, wherein we implore our Creator to help us return unto Him: Hashiveinu Hashem alecha v’nashuvah chadash yemeinu k’kedem (Restore us to You, O L-rd, that we may be restored! Renew our days as of old.). With G-d’s help, may we have the knowledge, understanding, desire, and intent to fulfill this prayer. V’chane yihi ratzon.

Kativa v’chatimah tovah and tizku l’shanim rabot.

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org