Tishrey 5770 / 2009
Table of Contents
- Sukkos by Rabbi Chaim Frazer
- Shemini Atzeres by Rabbi Chaim Lobel
- V'Zos HaBracha by Rabbi Moshe Greebel
- Berayshis by Rabbi Lawrence Teitelman
Sukkos
15 Tishrei 5770 /October 3, 2009
DAF YOMI: Bava Basra 43
Guest Author
Rabbi Chaim Frazer
Associate Member, Young Israel Council of Rabbis
There are two sets of Jewish Holidays: the Festivals and the Days of Judgment/Forgiveness. Sukkot completes both, and in doing so integrates the particularistic and universalistic aspects of our Covenant with G-d and the mission it gives us.
Pesach and Shavuot, Sukkot’s predecessors among the Festivals, celebrate key moments in the agricultural cycle and in the history of Am Yisrael. Pesach must come in the spring, the time of general planting, and also marks the first barley harvest. The Omer of barley brought then, although pure barley is more an animal feed than a human food, permitted the new wheat for the provinces.
In terms of Jewish history, of course, the Korban Pesach memorializes our ancestors leaving Egypt, and the days of eating matzah recall the days of Pharaoh’s pursuit, culminating in the destruction of his army. This is also our most particularistic Festival, in that among adult males, only a circumcised man may eat that Korban.
Shevuot features bringing Bikkurim to the Mikdash and acknowledging that one’s prosperity, and even the property that produces that prosperity, comes from HaShem–and not one’s own might, strength, or cleverness. The Bikkurim, which include the first wheat harvest, allow new wheat for use in the Mikdash.
Even though the specific date of Shavuot is linked to Pesach rather than specified in its own right, the event that it memorializes, Matan Torah, expands its scope to include all Jews, even adult males who are uncircumcised.
Sukkot’s place in the agricultural cycle is clear and straightforward: the fruit harvest and the final gathering of grain. It is the end of agricultural productiveness, and is followed by the transition into winter.
But, the rationale for its role in the historical cycle puzzles us: sitting in the sukkah is “so that your future generations may know that I made the children of Israel dwell in Sukkot when they left the land of Egypt.” (Vayyikra 23:43) If we ask ourselves when this event actually happened, we get a rather surprising answer: between Pesach and Shavuot! After all, not only is that when the journey actually began, but the Torah itself records Sukkot as a dwelling place for Am Yisrael following their departure from Egypt. (Shmot 12:37 and 13:20). On this basis, we should celebrate Sukkot in the month of Nissan, rather than Tishrei.
Moshe Rabbenu provides us with a first clue in Devarim 8:16: “remember that G-d led you through your wanderings of 40 years in the desert to test you with hardships to know what is in your hearts, whether you would keep His commandments, or not…In order that you should know that, just as a father puts a son through hardship [to develop his potential], so too has G-d put you through hardship.”
So what we are commemorating is not the immediate departure from Egypt, but the entire period between that event and the entry into Eretz Yisrael, which was intended to occur shortly after Matan Torah, but actually happened 40 years later.
This confirms the two comments of Chazal as to why we sit in sukkot: 1. because our ancestors sat in them during the entire desert period and 2. because
ah-nahneh HaKavod (clouds of divine glory), led us in the desert during the entire 40-year period. In either case, the historical event is not one occurrence, but it is the entire period.
But again, why Tishrei? Bnei Yisrael actually entered Eretz Yisrael following their time in the desert after the mourning period for Moshe Rabbenu, which takes us back to Nissan.
To answer this, we have to look at the second cycle of Holidays, the Holidays of Tishrei. Here we have the “High Holidays,” Rosh HaShanah and Yom Kippur, Sukkot, and Shmini Atzeret. The clear and unmistakable themes of Rosh HaShanah and Yom Kippur are Judgment over the entire creation (Rosh HaShanah), and Repentance and Forgiveness for Am Yisrael (individually and communally). Their respective historical references are the creation of the world and G-d forgiving Am Yisrael for the sin of the Egel (golden calf) and restoring the Brit of Matan Torah with them.
In terms of these themes, Sukkot is the continuation of the Judgment/Forgiveness process. Of course we recall that there are two views in ChaZal as to when the world was created: Rosh Chodesh Nissan (that month again) and Rosh Chodesh Tishrei. What is there about the Holidays of Tishrei that make them more suitable for that month than being somehow crammed into Nissan?
To grasp this, we need to return to the agricultural situation of Shavuot. Here the best of the grain crop (wheat) and the beginning of the fruit crop have ripened. We bring them to the Mikdash, and make a declaration which clearly specifies that the prosperity we enjoy and the property that is the basis of that prosperity come from HaShem alone. We cannot say (indeed, must not even think) that “my strength and the might of my hand brought forth this goodness.” (See Devarim 8:7-19)
If this was a temptation at the beginning of the harvest season, how much more so at the end of a very successful complete harvest? Rosh Chodesh Tishrei, our Rosh HaShanah, comes as that final harvest is underway. That is the time for us to face Divine Judgment, and for the entire world to do so.
Our Repentance and pleas for Divine Forgiveness are primarily meant to restore the fullness of our Brit with HaShem, for us to “know” that He cared for us in the desert and continues to care for us. To “know” this is not primarily an intellectual act, but rather the giving and binding of the whole self to another––as Adam “knew” Chava, and even today a husband “knows” his wife.
What is the ultimate result of the marital “knowing”? It is new life, a child bringing into existence a reality growing from, but also growing beyond the couple.
And Sukkot, following Rosh HaShanah and Yom Kippur brings extra joy to Am Yisrael, and produces a “knowing” which extends the process of Forgiveness to all nations of the world. The Musaf Korbanot for Sukkot differs from all other Holidays in having Parim (Bulls), the most expensive and impressive of all sacrificial animals offered for the benefit of the entire world. Over the seven days of Sukkot (ending in Hoshanna Rabba) there were a total of seventy Bulls for each of the seventy families which grew from Noach.
Each day the number of Bulls descends, just as each day following a birth resulting from a purely human “knowing” the child moves further away from direct dependence on its mother’s body. But the maternal caring never ceases.
To conclude, through its agricultural themes, Sukkot leads us to celebration at the time of final harvest, and through its historical themes, it both leads us to realize and proclaim (via Hoshannot) that HaShem alone is the source of our success. Those historical themes, in turn, allow us to extend the process of our Forgiveness (from Yom Kippur) to all humanity, with whom we shared the common Judgment date of Rosh HaShannah.
Liturgically, this is brought out in the Haftarot of both the First Day (in Eretz Yisrael, only Day) and the Second Day of Sukkot. For the First Day, we read the last chapter of Zechariah, in which all nations ultimately come to realize what Am Yisrael has done for them and to express appreciation (though, of course, not without prior travail). On the Second Day, we read the dedication of the Mikdash by Shlomo HaMelekh, which brough the Shekinah to its home on Earth, and in doing so radiated from Am Yisrael in Eretz Yisrael to the entire world.
Our fulfillment is never a selfish one, but always benefits others, if only they will see.
Chag Sameach.
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Shemini Atzeres/Simchas Torah
22 and 23 Tishrei 5770 /October 10 and 11, 2009
DAF YOMI: Bava Basra 50 and 51
Guest Author
Rabbi Chaim Lobel
Young Israel of Aberdeen, NJ
www.yiaberdeen.com
“If you request Her as silver and search for Her as for a hidden treasure; then you will understand fear of HaShem and knowledge of G-d.” (Proverbs 2: 4-5)
This verse is in reference to the study of Torah. The Medrash Rabba (Shir Hashirim Rabba 1:9) explains the verse through a parable. If a person loses a valuable stone in his house, while searching for the stone, he would have the house well lit and continue searching until the stone was found. If he would go to such lengths for an object that he can only enjoy in this world, he should exert himself all the more for the study of Torah which will benefit him in both this world and the world to come.
The Medrash is not saying that one searches for Torah the same way in which he would search for a lost object. Rather, the parable compares a person’s outlook between finding a valuable object and studying Torah.
When a person loses a valuable object in the house, he is certain he will find it if he looks long enough and hard enough. With that certainty, he will continue looking until he finds the precious item. So too, when studying Torah, a person should have the mindset that, with time and effort, he will certainly acquire the Torah’s riches. However, to develop that mindset, a person must learn to value the
Torah and have faith that the Torah will yield its riches to anyone who perseveres.
Rebbe Yochanan ben Zakai says, “If you studied Torah, do not take personal credit because for this reason you were created.” (Avos 2:8) Rabeinu Yona adds that a person cannot take personal credit for Torah study because the Torah is infinite; nobody can fully grasp even a single aspect.
The Alter of Slobodka (Ohr Hatzaphoon; Chelek 1, pp 63-64) quotes the Talmud (Succah 42a), “as soon as a child learns to speak he is taught Shema Yisroel and the Torah.” The Talmud asks, “What section of the Torah is the child taught first?” Rav Hamnuna says it is the verse “The Torah which Moses commanded us is the heritage of the Congregation of Jacob.” (Deuteronomy 33:4) The Alter of Slobodka explains that there are no prerequisites to studying Torah. As soon as the child learns to speak, he can begin to learn the Torah, even if only on a very simple level.
The Alter then cites the verse, “Educate the young based on their ability; even when they age they will not depart from it.” (Proverbs 22:6) The Alter explains that there is no beginning and conclusion to the study of Torah. Each person has the capacity to expand his knowledge and continue to grow.
The Medrash Rabba (Devarim Rabba 8:3) relates an incident where a fool entered a house of Torah study. He asked how he can also study and master the Torah and its laws. The students answered that one must start with the basic foundations of the Five Books of the Torah, the Prophets, and the Scriptures. Following this, he can move on to the Mishna and the Talmud. The fool, realizing the daunting task ahead of him, gave up, and walked out.
Rebbe Yanai explains that the fool thought there was no time and no way to master so much information, so why try. However, a reasonable person would have said “I'll start slowly and do as much as I can day by day. Over time, I will have amassed a wealth of information that will allow me to persevere towards my final goal.”
An individual may feel that Torah is distant and concealed from him because there is too much detail and information. However, through perseverance and consistency, one can be successful in any endeavor. Every small step towards understanding and observing Torah is a giant leap towards consistency, and consistency is the key to success.
Like a precious stone in the house, the Torah is a treasure waiting to be found by those who search for it. As the Torah itself says, “This commandment that I (G-d) command you today, it is not concealed from you and it is not distant.” (Deuteronomy 30:11)
Shabbat Shalom
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THE WEEKLY SIDRA- V'ZOS HABRACHA
Rabbi Moshe Greebel
This last Sidra of the Torah is not designated for a particular Shabbos, but rather, for the Torah reading on the Yom Tov of Simchas Torah, when it is coupled to the beginning of the Sidra Beraishis. Nonetheless, due to the many noble concepts contained therein, a weekly Sidra mailing of V’Zos HaBracha is made available to our subscribers.
While virtually everyone knows that HaShem punishes Midah K’neged Midah (measure for measure), how many of us are aware that He rewards in the same manner? This is a topic which is addressed in the Torah’s last Sidra.
It would appear, that one of the most powerful Sh’vatim (tribes) in war, was the Shevet of Gad. In his B’racha (blessing) to Shevet Gad, Moshe stated:
“And of Gad he said, “Blessed be he who enlarges Gad; he lives as a lion, and tears the arm with the crown of the head.” (D’varim 33:20)
Basically, the warriors of Gad were so powerful, that with one blow of the sword, they were able to tear through the skull and forearm of their enemy. Rashi had the following to say concerning this Passuk (verse):
“Their slain (the slain of Gad) were recognizable, for the skull and forearm were lopped off with one blow.”
Now, bear in mind that the limited technology in the manufacture of weapons in Biblical times, caused honed edges to lose their sharpness very quickly- they wouldn’t hold their edges. And yet, the warriors of Gad were so powerful and skilled, that even with such blunt edged swords, they were quite capable of simultaneously hacking through the skull and forearm of their adversaries with one single blow.
Interesting and informative as this may be, we must after all ask, what is the difference to us how adept at war Shevet Gad was? And, why is it important for us to know how good they were at hacking up their enemies- the arm with the crown of the head?
The Vilna Gaon (Rabbeinu Eliyahu Kramer 1720- 1797) of blessed memory, supplied us with the following answer by citing the Gemarah in M’nachos 36a, which speaks of speaking between the affixing of the T’filah Shel Yad (arm phylactery) and the T’filah Shel Rosh (head phylactery):
“One taught that if a man spoke between (the putting on of) one T’filah and the other T’filah, he has committed a transgression and returns home on account of it from the battle line.”
That is, just for the seemingly simple Avaira (sin) of speaking while putting on his T’fillin, a Jewish soldier in war at the time of a Bais Hamikdash, would be dismissed and sent packing home. From where did our Chachamim know this? From the following source in the Torah:
“And the officers shall speak further to the people, and they shall say, ‘What man is there who is fearful and fainthearted? Let him go and return to his house, lest his brothers’ heart faint as well as his heart.’” (D’varim 20:8)
And, the Gemarah in Sotah 44a (cited by Rashi in M’nachos) had this to say concerning the above Passuk (verse):
“…..For if it agreed with Rabbi Yosi HaG’lili, behold he has said, ‘Fainthearted is he who is afraid because of the transgressions he had committed!’”
If the committing of Avairos while on military service would make our soldier ineligible for the army, it would stand to reason that speaking while affixing T’fillin, would do so as well.
The Gra (Vilna Gaon) went further by saying that Shevet Gad was extremely careful of not speaking, while they affixed their T’fillin. And, the perfect Midah K’neged Midah of not interrupting between the Shel Yad and the Shel Rosh, was that even with a blunt sword, Gad was capable of lopping off the head and forearm of their enemies in one stroke- with no interruption whatsoever.
That, concluded the Gra, is what the Torah meant when it stated:
“Gad, a troop shall overcome him; but he shall overcome at the last.” (B’raishis 49:19)
He shall overcome at the last by the entire Shevet having been united in not committing Avairos, and united in returning home from war.
Here is the perfect example of our inability to understand which Mitzvos are more serious than others. It is as the Mishna in Avos 2-1 taught:
“…..Be heedful of a light Mitzvah, as if it were a heavy one, for you do not know the reward of Mitzvos!”
And, in Avos 4-2:
“Ben Azzai would say, ‘Run to accomplish a light Mitzvah, as if it were a heavy one!”
Both Mishnayos speak as if we actually knew which Mitzvos were light and which heavy. In truth, it is flawed human conception that incorrectly assumes for us which Mitzvos are light and which are heavy. As Torah Jews, we must imbed within us that all Mitzvos- without exception- must be approached with diligent accomplishment as the goal. May HaShem grant us the resolve, commitment, and determination to live true Torah lives in the upcoming new year.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. A good new year!
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Parashas Berayshis
Guest Author:
Rabbi Lawrence Teitelman
Young Israel of New Hyde Park, NY
http://www.yinhp.org/ |
29 Tishrei, 5770
October 17 , 2009
Daf Yomi: Bava Basra 57 |
Nearly six millennia since the Creation, we still directly experience and enjoy much of G-d’s original handiwork: water and land, trees and plants, the sun and the moon, fish and birds, animals and humans. Creation takes on a prominent and permanent position in our liturgy, in the reason behind Shabbos, and in our conception of G-d’s role in the universe. Yet, one component of the Creation story whose significance remains primarily historic – though perhaps futuristic too - is Gan Eden, that utopian but short-lived venue in which mankind got off to its sinful start.
As a child, I would scour my family globe with the hope to ascertain exactly where this celebrated Garden was supposed to be. I soon learned that the identification of its coordinates was no simple matter. Just as the Garden was said to be surrounded by four rivers, its location was similarly surrounded by much speculation and controversy. Even discounting some of the outlandish hypotheses such as Missouri and Scotland offered by later non-Jewish groups, within our scared tradition there are widely differing sources with some placing Gan Eden in Yerushalayim rather than in the more geographically-compelling Persian Gulf.
The mystery of Gan Eden also carries over to its centerpiece, the Eitz Ha-Da’as – the Tree of Knowledge. Curiously, when the Torah introduces us to this tree (2:9), it does not inform us of its species. Subsequently, however, when Adam and Chava became aware of their exposure and help themselves to fig-leaves as makeshift clothing (3:7), Rashi famously tells us that these fig-leaves came from the very tree - the Eitz Ha-Da’as - from which Adam and Chava had just eaten the forbidden fruit. Basing himself on Midrash Tanchuma, Rashi further opines that the Torah deliberately concealed from us the identity of this tree so as not to embarrass it. People should not forever say that it was on account of this tree that the world was so severely punished. Strangely, neither that Midrash nor Rashi found it problematic to go ahead and share with us that which the Torah consciously withheld from its students.
A conversation about this tree also appears in Midrash Ha-Gadol with four different views presented as to its identity: Rabbi Meir says it was wheat. Rabbi Yehuda bar Ila’i - grapes. Rabbi Abba de-Akko – citron (esrog). Rabbi Yosi – figs. Each adduces logical arguments and Scriptural support for his respective opinion. Apparently, even though the Torah saw fit not to disclose the type of tree, the rabbis in turn nonetheless seemed to have a clear tradition on this matter and no issue with discussing it. This paradox is especially borne out with a parallel passage in Midrash Rabbah that first mentions the same set of four rabbinic opinions and then concludes with a statement of anonymity that echoes and expands upon the one cited above from Rashi: “Heaven forbid, G-d never revealed that tree to man, and never will reveal it in the future.” This latter version is especially ironic as it declares in one breath that, though G-d will forever maintain his secret about the tree, the four rabbis not only knew the secret – with their mutually exclusive versions – but they blew it! The sensitive file on this tree was declassified and released as an enduring element of our Oral (and now written) Tradition.
How do we understand the position of these rabbis? It is one thing to speculate about the esoteric, but here they have seemingly become whistleblowers on one of the Torah’s earliest and classical secrets?
Perhaps what we are encountering here is the confluence of two perspectives on sinful behavior. The first recognizes it for what it is, at least most evidently: actions worthy of condemnation and as such, a source of humiliation. Ashrei nesui pesha kesui chata’ah – Praiseworthy is he whose transgression is forgiven, whose sin is covered. (Tehillim 32:1) Confession is a private affair; sins – at least those between us and G-d – ought to remain between us and G-d. Even when others may suffer on account of their involvement – they need not necessarily be aware of the perpetrator’s participation. So, despite the interminable adverse impact that the tree might have on human civilization, it was to be spared the everlasting embarrassment.
At the same time, a phenomenal but fundamental principal in our concept of repentance is that transgressions – depending on the situation, either premeditated (zedonos) or accidental (shegagos) - na’asos lo ki-zekhuyos, are transformed into merits (Yoma 86b). Metaphysically, this conversion is just one of several features of repentance that makes it a supernatural process. It is no wonder that teshuva is described as approaching kisei ha-kavod - the Heavenly throne – because that is the only domain where it can be completely comprehended. Considering things on a rational level, however, we recognize that one’s prior experiences – even if prohibited at that time – can guide the rechanneling of propensities and the redirection of future actions, thereby creating a religiously stronger individual going forward.
It is appropriate then to note that when the four rabbis identify the type of tree, it is more than merely informational. Each of the four species mentioned takes on special significance in Halacha. The fig is a shiur – minimum size – for various food-related requirements in Jewish Law. Wheat, as the preeminent grain, is the staple of human sustenance, the primary ingredient in menachos-sacrifices, the mainstay of a seuda and its concomitant birkas ha-mazon, and the predominant type of matzas mitzva. The grape, once pressed into wine, is the sacramental beverage used in the weekly kiddush and havdala, and many other religious ceremonies, as well as in the libations that accompanied the sacrifices. The esrog, while generally shaped and colored like an ordinary lemon, is the object of a highly sought-after Biblical mitzva. The forbidden peri eitz ha-da’as ultimately became the requisite peri eitz ha-dar, at once perennial produce on the tree (ha-dar mi-shana le-shana) and a paradigm of glory (hadar). The tree that as the facilitator of the primordial sin, was once a source of consternation, is now the progenitor of a palette of mitzvos.
Parashas Bereshis, then, is not only the beginning of a new cycle of the Torah, but also the happy conclusion to the two-month period of Elul and Tishrei. We leave duly informed that repentance, when done correctly, can take the skeletons out of the closet and dress them not in fig leaves, but in the regal wardrobe of Torah observance.
Shabbat Shalom.
Dedicated in memory of my father R’ Binyamin ben Shmuel z”l, whose fourth Yahrzeit was the tenth of Tishrei.
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THE WEEKLY SIDRA- V'ZOS HABRACHA
Rabbi Moshe Greebel
This last Sidra of the Torah is not designated for a particular Shabbos, but rather, for the Torah reading on the Yom Tov of Simchas Torah, when it is coupled to the beginning of the Sidra Beraishis. Nonetheless, due to the many noble concepts contained therein, a weekly Sidra mailing of V’Zos HaBracha is made available to our subscribers.
While virtually everyone knows that HaShem punishes Midah K’neged Midah (measure for measure), how many of us are aware that He rewards in the same manner? This is a topic which is addressed in the Torah’s last Sidra.
It would appear, that one of the most powerful Sh’vatim (tribes) in war, was the Shevet of Gad. In his B’racha (blessing) to Shevet Gad, Moshe stated:
“And of Gad he said, “Blessed be he who enlarges Gad; he lives as a lion, and tears the arm with the crown of the head.” (D’varim 33:20)
Basically, the warriors of Gad were so powerful, that with one blow of the sword, they were able to tear through the skull and forearm of their enemy. Rashi had the following to say concerning this Passuk (verse):
“Their slain (the slain of Gad) were recognizable, for the skull and forearm were lopped off with one blow.”
Now, bear in mind that the limited technology in the manufacture of weapons in Biblical times, caused honed edges to lose their sharpness very quickly- they wouldn’t hold their edges. And yet, the warriors of Gad were so powerful and skilled, that even with such blunt edged swords, they were quite capable of simultaneously hacking through the skull and forearm of their adversaries with one single blow.
Interesting and informative as this may be, we must after all ask, what is the difference to us how adept at war Shevet Gad was? And, why is it important for us to know how good they were at hacking up their enemies- the arm with the crown of the head?
The Vilna Gaon (Rabbeinu Eliyahu Kramer 1720- 1797) of blessed memory, supplied us with the following answer by citing the Gemarah in M’nachos 36a, which speaks of speaking between the affixing of the T’filah Shel Yad (arm phylactery) and the T’filah Shel Rosh (head phylactery):
“One taught that if a man spoke between (the putting on of) one T’filah and the other T’filah, he has committed a transgression and returns home on account of it from the battle line.”
That is, just for the seemingly simple Avaira (sin) of speaking while putting on his T’fillin, a Jewish soldier in war at the time of a Bais Hamikdash, would be dismissed and sent packing home. From where did our Chachamim know this? From the following source in the Torah:
“And the officers shall speak further to the people, and they shall say, ‘What man is there who is fearful and fainthearted? Let him go and return to his house, lest his brothers’ heart faint as well as his heart.’” (D’varim 20:8)
And, the Gemarah in Sotah 44a (cited by Rashi in M’nachos) had this to say concerning the above Passuk (verse):
“…..For if it agreed with Rabbi Yosi HaG’lili, behold he has said, ‘Fainthearted is he who is afraid because of the transgressions he had committed!’”
If the committing of Avairos while on military service would make our soldier ineligible for the army, it would stand to reason that speaking while affixing T’fillin, would do so as well.
The Gra (Vilna Gaon) went further by saying that Shevet Gad was extremely careful of not speaking, while they affixed their T’fillin. And, the perfect Midah K’neged Midah of not interrupting between the Shel Yad and the Shel Rosh, was that even with a blunt sword, Gad was capable of lopping off the head and forearm of their enemies in one stroke- with no interruption whatsoever.
That, concluded the Gra, is what the Torah meant when it stated:
“Gad, a troop shall overcome him; but he shall overcome at the last.” (B’raishis 49:19)
He shall overcome at the last by the entire Shevet having been united in not committing Avairos, and united in returning home from war.
Here is the perfect example of our inability to understand which Mitzvos are more serious than others. It is as the Mishna in Avos 2-1 taught:
“…..Be heedful of a light Mitzvah, as if it were a heavy one, for you do not know the reward of Mitzvos!”
And, in Avos 4-2:
“Ben Azzai would say, ‘Run to accomplish a light Mitzvah, as if it were a heavy one!”
Both Mishnayos speak as if we actually knew which Mitzvos were light and which heavy. In truth, it is flawed human conception that incorrectly assumes for us which Mitzvos are light and which are heavy. As Torah Jews, we must imbed within us that all Mitzvos- without exception- must be approached with diligent accomplishment as the goal. May HaShem grant us the resolve, commitment, and determination to live true Torah lives in the upcoming new year.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. A good new year!
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