Monday, October 21, 2013
Thursday, October 17, 2013
One Year Later, Taking Ownership of Sandy (Jewish Week)
One Year Later, Taking Ownership of Sandy
Tue, 10/15/2013
Rabbi Joshua Hammerman
As we prepare to mark the first anniversary of Hurricane Sandy, there is a near unanimous consensus among scientists that the world is getting hotter at an alarming pace and that human beings have had something to do with it. A just-released report by a select United Nations panel leaves little to speculation, stating, “It is extremely likely that human influence has been the dominant cause of the observed warming since the mid-20th century.”
Judaism would go one step further. Not only have human beings influenced the current careening of an over-amped environment; we are directly responsible the unprecedented ferocity of recent meteorological calamities.
A Midrash states that when Adam and Eve saw the setting of the sun for the first time they were was so terrified that they sat up all night fasting and weeping, fearing that they had somehow caused irreparable harm to Creation. Only when dawn broke did they realize that this would be the usual course of things. Then God led them around the Garden of Eden, saying, “Look at My works. See how beautiful they are! See to it that you do not spoil My world — for if you do, there will be no one to repair it after you.”
The rainbow following the Great Flood codified God’s promise never again to bring about such a calamity of nature. The implied message: If we can’t make things work on this beautiful planet, we’ll have only ourselves to blame. If we break it, we own it.
We need to take ownership of Sandy. We broke the planet. Now we own it. And we have to fix it.
God did not flood out the New York subways. God did not submerge the roller coaster on the Jersey shore. Run-of-the-mill hurricanes that follow the natural order of things, those are acts of God. Megastorms that defy all historical precedent: those are on us.
If Adam couldn’t sleep a wink thinking he had messed it all up just because it got dark, how should we feel right now?
Not good. But still, little is being done.
Not good. But still, little is being done.
Hurricane Katrina should have been enough. The tsunamis in south Asia and Japan should have been the last straw. When Japanese soccer balls are washing up in Washington State, that’s got to make us stop and think. The ever-increasing ferocity and frequency of crippling blizzards and cataclysmic tornadoes, the devastating wildfires, extreme droughts, biblical floods, ferocious winds and routine power outages: all these should have prompted us to action.
But if they weren’t enough, surely Sandy should have been.
There’s a Facebook page, “Hurricane Sandy’s Lost Treasures,” where you’ll find the debris from shattered lives, page after page of framed photos, diplomas, trinkets. The pictures look washed out, tattered and yellowed, almost as if they had been uncovered from the wreckage of the Titanic. There’s a potholder dated 2002 that says, “Happy Father’s Day. Love you, Casey. Age 5.” There’s a Tiffany silver spoon, dug out from where the dunes used to be. A wedding program found near Ortley Beach. A plaque from a pleasure boat whose name, ironically, was “Stress Management.”
Welcome to the New Normal — as if it’s normal and acceptable that on post-Sandy maps New Jersey’s coastline looks like it has gone on a diet.
I was in Oceania this summer, where the New Normal carries different but no less devastating associations. Australian school children look so sweet with their little hats — but by law they have to wear them whenever they are outside. Because of ozone depletion, Australia has the highest rate of skin cancer in the world, two or three times the rate found here.
I visited the Great Barrier Reef. Recent studies show that the alarming sea temperature rise has already had a devastating impact on the reef. This breathtakingly beautiful place is dying.
There was an earthquake when I was in New Zealand. Studies show that even earthquakes are exacerbated by climate change. In Christchurch, which still has not recovered from the devastating quake of 2011, people are living in homes where the front door doesn't close. Their lives have literally become unhinged.
That is the New Normal.
This is not a normal that we can accept, even as we are being told via our gridlocked Congress that we have no choice but to accept it. But there is a choice. We can turn the tide, in a very literal sense.
This past summer, my synagogue installed 845 solar panels on our roof, a new system expected to produce 236,000 kilowatt hours per year and satisfy 70 percent of the synagogue’s energy needs. We flipped the switch on erev Rosh Hashanah, and the next day our eternal light was being fueled by the sun, the one energy resource that we do not have the wherewithal to ruin.
You can read about the project at our website, liketheroof.com, where an online solar monitor indicates that we’ve already spared the atmosphere over 17 tons of CO2. All of that, and we are saving our congregation $31,000 annually in energy costs and decreasing America’s dependence on foreign energy resources.
On Rosh HaShanah, Connecticut Sen. Richard Blumenthal praised this project from my synagogue’s pulpit, calling it “a great example of what individuals can do when they come together to save the planet.”
In addition to going solar, my congregation has a bountiful mitzvah garden that supplies fresh vegetables for local food banks and flowers for nursing homes. Plus, we are collaborating with Hazon and a local farmer to form the first Jewish CSA in southwestern Connecticut. Community Supported Agriculture is a great way to unite soul and soil, supporting local farmers, the environment and our own bodies.
Every congregation should be doing this, if for no other reason than to remind everyone that sustainability is a prime Jewish value. At a time when surveys are pointing to the decreasing relevance of synagogue affiliation for American Jews, there is no more compelling calling than saving the earth.
After Sandy, it’s time to take ownership of what we broke.
Rabbi Joshua Hammerman is spiritual leader of Temple Beth El in Stamford, Conn.
Wednesday, October 16, 2013
TBE Bar/Bat Mitzvah Commentary: Matthew Greenbaum on Lech Lecha
Shabbat Shalom!!!
Everyone knows that I
am a big Yankees fan, and I can tell you that the Rabbi is an even bigger Red Sox
fan. I am kind of relieved that the Yankees
didn’t do as well as the Red Sox this year because I was nervous that the Rabbi
would give me a hard time.
Let me start by quoting Jackie Robinson, one of the
greatest baseball players, who also happened to have lived here in Stamford, "Life
is not a spectator sport. If you're going to spend your whole life in the
grandstand just watching what goes on, in my opinion you're wasting your
life."
So what does this
quote have to do with todays torah portion?
The portion starts with G-d telling Abraham to, “Lech
Lecha,” “go forth from your native land to a land that I will show you.”
According to a Midrash, Abraham lived among idol
worshipers, and in fact his dad owned an idol shop. Abraham
thought it was weird that people were worshiping objects made by
human hands. He had a different view and started to ask questions.
The more he asked, the more he was convinced that
idols couldn't be gods. He wondered: How could it be possible that
all the beautiful things in the world could have come from an idol,
which was made recently in his father's shop? As a result he was
labeled a troublemaker and eventually put in prison for his
ideas.
If Abraham was not willing to actively stand up for
his belief in one g-d, he would have lived out his life in the city of Ur and
his beliefs would have died with him. He
would not have become the leader of the Jewish people, and I probably wouldn’t be
giving this speech.
The name Lech Lecha,
means “go for yourself.” I think this
means that unless you are willing to leave your comfort zone and try new things
you will not be able to grow and reach your full potential.
For me, I would rather
be in the field playing, and risking making a mistake and the possibility of
letting my team down, than taking the safer route of sitting on the bench or
even worse not playing at all.
One of the reasons why God chose Abraham to be the
leader of the Jewish people was because of his ability to resist the peer
pressure to start worshiping idols. But
his followers were not as strong as him, so Abraham needed to take them away to
a place where there wouldn’t be as many bad influences. G-d
chose Abraham to be the father of a great nation because of his action on
behalf his beliefs.
The question then becomes, why didn't God have him
stay and fight for his beliefs and try to get the people to change their ways?
I think this quote from Rashi sums it
up.
Oy
l’rasha, oy lish’chay’noh,” Woe to
the wicked one, and woe to his neighbor.”
In other words, people who live among bad people will
also become bad.
God was trying to teach a lesson. When you are faced
with a situation where people are unwilling to change, there isn’t anything
that a person can do and sometimes it is better to walk away. Abraham was in
this situation and he left.
You
need to go away from bad influences.
I can relate this in so many ways. For example, if
I am surrounded with people that are not trying their hardest, I may be tempted
to slack off. Fortunately that NEVER happens to me!
One of the things I like best (besides sports) is to
travel. I always want to leave and go somewhere. One of the reasons why I like
to travel is because of the many experiences and events that occur. I’ve learned through my trips that every
journey to a place far away is also a trip that helps me to learn more about
who I am and where I come from.
That’s why I am really looking forward to going on the
class trip to Israel, which will be my biggest adventure yet.
Now lets come back to the topic of leaving
your comfort zone. Over the summer
my family hosted two Druze boys who came to the U.S. with the IDF widows and
orphans organization. Druses are non Muslim
Arabs that live in and support Israel.
They were thirteen years old like me.
I really respected the fact that they left the comfort of home to come
to a place where they barely spoke the language.
So here is some advice, next time you have the choice
between siting in the grandstands and playing in the field, chose to go to the
field.
For
my Mitzvah project, I will be volunteering at the friendship circle this
year. The annual kick off event,
Friendship Day, will take place tomorrow morning at Chabad, please join me
there. For those of you who don’t know,
the friendship circle pair’s teens and children with special needs.
Friday, October 11, 2013
Columbus, Abraham and Leaving Home
Columbus, Abraham and Leaving Home
OCTOBER 11, 2013, 5:44 PM 0
While Jews around here are making a big to-do about Thanksgiving and Hanukkah coming together this year, why wait until November for a nifty intersection of American and Jewish dates? We need wait no longer than this weekend. Columbus Day (which now is a Monday holiday but was originally October 12) fits perfectly with this weekend’s Torah portion Lech Lecha. (Click here for a study packet with source material)
Leaving aside the question of whether Columbus was Jewish (though we have reason to believe that he was), and other questions about their moral fiber (Chris’s treatment of natives and Abe’s treatment of his sons), Abraham and Columbus had much in common, especially as their legacies have been embellished by legend. Both took their revolutionary ideas on the road, each shaking civilization out of a world-wide rut, forcing people eventually to take leave of their own ideological flat-earth societies. In order to fulfil their destiny, Abe and Chris had to go. Leaving home was the only option.
Maimonides mocks the inhabitants of Abraham’s hometown, writing in the Mishneh Torah (Laws of Idolatry, chapter 1),
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur among the foolish idolaters. His father, mother, and all the people were idol worshipers, and he would worship with them. But his heart was exploring and growing in understanding.
Somehow Abraham was able to surmount the limits of his little town, gaining insight and even picking up a few proselytes along the way, but the going was slow and at times dangerous. He made some significant enemies, including the king, who desired to kill him. His father Terach remained not just any old idolator, according to the famous midrash, but owner of the Macy’s of idolatry. Then, just before the moment of decision, Terach died. Abraham’s break with the past was complete in every sense, except geographically. Now more than ever, he needed to leave his past behind.
Columbus would have understood. He wrote
You can never cross the ocean unless you have the courage to lose sight of the shore.
Once we leave the comforts of home, there is no returning. Thomas Wolfe could well have been commenting on the first verses of this week’s portion when he wrote:
“You can’t go back home to your family, back home to your childhood, back home to romantic love, back home to a young man’s dreams of glory and of fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing’s sake, back home to aestheticism, to one’s youthful idea of ‘the artist’ and the all-sufficiency of ‘art’ and ‘beauty’ and ‘love,’ back home to the ivory tower, back home to places in the country, to the cottage in Bermuda, away from all the strife and conflict of the world, back home to the father you have lost and have been looking for, back home to someone who can help you, save you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time–back home to the escapes of Time and Memory.”
There was no turning back from the revolutionary ideas that Abraham and Columbus carried with them. But if you travel long enough, a return to home, to a transformed home, is possible.
Thursday, October 10, 2013
Shabbat-O-Gram for October 12
Mazal tov to Matthew Greenbaum and family on his becoming Bar Mitzvah this Shabbat morning. On this Columbus Day weekend (or, as my politically correct Alma Mater proudly calls it, "Fall Weekend,") if you are wondering whether Columbus was Jewish, check out my response here.
There continues to be much discussion of the Pew Report this week. I encourage you to read it in full. You may also want to check the survey's key findings and my glass-half-full commentary at the "Times of Israel" site, plus a follow-up column I wrote, also featured on the site, "Can Jews Take Yes for an Answer?"
Oh yes, and one more thing. I've now decided that Craig_Breslow, the stellar Red Sox reliever by way of B'nai Israel in Bridgeport and Yale, who struck out four Rays in a row on Tuesday, is the best Jewish player in the majors since Sandy Koufax and Kevin Whatshisname. I'm wracking my brain trying to figure out what to get him for Hanukkah. OK, so he once pitched on Yom Kippur...but he still fasted! Go Sox!
THE LARGEST FUNERAL EVER (But should we lionize Ovadia Yosef?)
This week the people of Israel mourned the passing of Rabbi Ovadia Yosef, the Sephardic Chief Rabbi of Israel, a sage who was revered by millions. His funeral has been called the largest in Israel's history, with an an estimated 800,000 people filling the streets of Jerusalem, some literally throwing themselves on the hearse as the rabbi's body was carried to its final resting place.
His accomplishments were many and his influence was enormous on Israeli politics, as his Shas party gained prominence and leverage under his spiritual guidance. Israelis united this week in praising his many feats. Those who knew him best wept openly at this loss. So many people gained inspiration and hope from him, so many were brought closer to Torah.
But there is a problem in lionizing him to the degree he has been lionized. While the week of someone's funeral is not necessarily the time to bring up their failings, any portrait of Ovadia Yosef has to include his more controversial side. The Times of Israel gave us a fuller picture this week, noting his five most significant halachic rulings, including the decision to recognize Ethiopian Jews as legitimate Jews, sanction the trading of land for peace, and freeing "chained" widows (agunot). But alongside, the Times also noted five of his most controversial statements.
Let's just say that he wasn't the most politically correct person on the planet, and during his Saturday night, post Shabbat sermons, he was fond of stating things, on tape, that would have made Archie Bunker cringe. We can chalk it up to age and say he's like that proverbial lovable, bigoted uncle, but I don't think religious leaders have the luxury of being embarrassing uncles (see under: Wright, Rev. Jeremiah). Everyone slips up from time to time and quotes can be taken out of context. But Yosef was known for these views and he stood by them. He was no friend of the Conservative movement, needless to say, but his statements went far beyond a repudiation of pluralism.
He said Hurricane Katrina was a punishment for the Americans' support of the Gaza withdrawal. He stated that the six million Jewish Holocaust victims were reincarnations of the souls of sinners. He said, "Goyim were only born to serve us." He said of Muslims, "They're stupid. Their religion is as ugly as they are," and of Arabs, "How do you make peace with a snake?"
Every Israeli is aware of statements like these. Yet, respectfully, and in my mind correctly, they are not dwelling on the negative this week.
What we must wonder, though, is how a person so medieval in his views could be adored so unquestioningly and become the most beloved rabbi in all Israel. What does that say about Israel, about rabbis, about Judaism itself, and about our need to adore our leaders? There is no shortage of great, open minded rabbis in Israel, who could serve far better as the face of the Torah - Rabbi Michael Melchior comes to mind. But even they should not be placed on pedestals too high.
As if to prove the point that we should not place rabbis on pedestals, we read in this week's Jewish Week an expose of a New Jersey man who used his rabbinic persona to prey on women who put their faith in him. Yet another despicable case of abuse. To be clear, there is a huge difference between that crime and my concerns about Ovadia Yosef.
As I wrote a while back, there is a clear danger in our being so eager to place rabbis on pedestals: we rabbis begin to believe all our press clippings and forget the reasons we got into the rabbinate in the first place. And when we fail, our followers often blindly defend us because they still need to revere us, and we begin to believe that an admission of fallibility will compromise our ability to lead.
It's time to smash the pedestal rabbinate like so many of Terach's idols. If we are re-establish the rightful place of the rabbi in Jewish life, we have to both safeguard the integrity of the role and reaffirm the frailty of the human being who fills it. And that begins when the rabbi steps down from pulpit of the soul and laughs, cries, errs and does teshuvah together with the rest of us.
It's time to smash the pedestal rabbinate like so many of Terach's idols. If we are re-establish the rightful place of the rabbi in Jewish life, we have to both safeguard the integrity of the role and reaffirm the frailty of the human being who fills it. And that begins when the rabbi steps down from pulpit of the soul and laughs, cries, errs and does teshuvah together with the rest of us.
So as we give Ovadia Yosef due respect, let's not whitewash the record entirely. He's just been lowered into the ground, a steep descent from any pedestal, the same place where all great rabbis go - along with the rest of us..
Looking at the Torah and Judaism with liberated eyes #1
WHO WAS ABRAHAM'S MOTHER? And what does she have to do with Job, Dina, Haman... and Zeus?
If you are looking for a great resource for Torah study, I highly recommend the new website "thetorah.com," whose mission is to energize the Jewish people by integrating the study of Torah with the disciplines and findings of academic biblical scholarship. As of now, there is no other Jewish website or organization dedicated to modern biblical scholarship and there are there few divrei torah that incorporate critical scholarship in a constructive, religiously meaningful way. This is the kind of website that could easily have been created by the Conservative movement and that would, until recently, have been considered heretical by the Orthodox. But some branches of modern Orthodoxy have edged closer to accepting biblical criticism, even as the more extreme groups still contend that the Bible is meant to be taken literally.
For this week's portion of Lech Lecha, an essay focuses on the curious case of Abraham's mother, whose name is not mentioned in the Torah itself - no surprise there, as very few women's names are mentioned. But what is fascinating is how Talmudic authorities felt compelled to fill in this gap in patriarchal history (after all, we do know the names of Isaac and Jacob's mothers) because of challenges from unnamed heretics.
The essay addresses some of the issues raised by this passage; in particular, what is the significance of the name Amatlai. For those of us who love to trace cross cultural influences, the response is fascinating:
Looking at the Torah and Judaism with liberated eyes #2
"How I met Abraham's mother"
This month marks the publication of a superb new collection of essays on the weeky portion, called "Unscrolled." A project of that fabulous incubator of Jewish startups called Reboot (which brought us creative ventures like "Storahtelling" and "Hazon," "Unscrolled" brings together 54 young Jewish artists, writers, screenwriters, actors, to take a fresh look at our ancient texts. I'm really impressed with what I've seen thus far, including the entry for the portion describing Creation from two weeks ago, written by Josh Radnor of "How I Met Your Mother" TV fame. You can find it here.
It's called "Revision," and just as with the essay midrash on Abraham's mom, it brings in far flung ideas from other cultures. Not Greek myths, in this case, but the Hindu sacred text known as the Upanishads, and lots more. I studied the Upanishads in college and could instinctively see the connection he is drawing. He is reminding us that all faith traditions are seeking the same God, each looking through a slightly different prism. If we are truly to embark on a quest of discerning the presence of the Sacred in our universe and our lives, which is the main purpose of reading and rereading the Torah in the first place, then we need to go beyond the wisdom of our own tradition and incorporate what is wise in the others.
As we learn from the midrashic material about Abraham's mother, Judaism has been doing this forever - even to the point of mining Greek mythology for stories of Zeus.
We shouldn't be threatened by this. We should be enthralled. That's why our music is so eclectic. That's why we explore authentically Jewish forms of Yoga here. That's why you hired a religious studies major who enjoys the Upanishads to be your rabbi. This ever shrinking world is moving in the direction of "Unscrolled." We're already there.
If you are interested in forming a reading group to discuss the essays in "Unscrolled," let me know!
“How I met Abraham’s mother”
Looking at the Torah and Judaism with liberated eyes #2
“How I met Abraham’s mother”
This month marks the publication of a superb new collection of essays on the weeky portion, called “Unscrolled.” A project of that fabulous incubator of Jewish startups called Reboot (which brought us creative ventures like “Storahtelling” and “Hazon,” “Unscrolled” brings together 54 young Jewish artists, writers, screenwriters, actors, to take a fresh look at our ancient texts. I’m really impressed with what I’ve seen thus far, including the entry for the portion describing Creation from two weeks ago, written by Josh Radnor of “How I Met Your Mother” TV fame. You can find it here (and I’ve pasted it below).
It’s called “Revision,” and just as with the essay midrash on Abraham’s mom, it brings in far flung ideas from other cultures. Not Greek myths, in this case, but the Hindu sacred text known as the Upanishads, and lots more. I studied the Upanishads in college and could instinctively see the connection he is drawing. He is reminding us that all faith traditions are seeking the same God, each looking through a slightly different prism. If we are truly to embark on a quest of discerning the presence of the Sacred in our universe and our lives, which is the main purpose of reading and rereading the Torah in the first place, then we need to go beyond the wisdom of our own tradition and incorporate what is wise in the others.
As we learn from Abraham’s mother, Judaism has been doing this forever - even to the point of mining Greek mythology for stories of Zeus.
We shouldn’t be threatened by this. We should be enthralled. That’s why our music is so eclectic. That’s why we explore authentically Jewish forms of Yoga here. That’s why you hired a religious studies major who enjoys the Upanishads to be your rabbi. This ever shrinking world is moving in the direction of “Unscrolled.” We’re already there.
If you are interested in forming a reading group to discuss the essays in “Unscrolled,” let me know!
Radnor’s essay:
I believe in God. I try to feel the room before I blurt that out in conversation, but it’s a feature of my personality and a fact of my life. I’ve long wanted to do away with ideology and the punishing male trickster deity of my youth and get to the heart of the heart of the matter. Who is God? Who are we? What are we doing here? And how can we do it with a little more grace and guidance? Healing my broken perceptions of the divine, hitting the “install update” button and awakening to a new vision of God-that’s what this prayer is for me.
REVISION
1 Lord, hear my prayer-
1 My mind is filled with falsehoods about You.
2 Today let me rewrite.
3 Give me the courage to delete the rotten first second third and hundredth drafts
4 That deny You,
5 That blame You,
6 That slander You.
7 It is time.
1 Guide me to write a different, better story.
2 Teach me the true meaning of the garden, the snake, the apple, and the fall.
3 Scrub from my mind the lazy oft-told tales of punishment, trickery, and abandonment. 4 Let me retire the ego’s clichés and distortions, O Lord, and bid farewell to the misconceived central character:
5 the psychopathic, jealous trickster,
6 the crude caricature of paternal retribution,
7 the off-planet deity watching over us impassively, folded-armed, while we rot and writhe, our cries falling on deaf God ears.
1 I declare this vision of God to be false, and I ask that any remnants of this lie be erased from the crevices of my consciousness.
1 Let me learn anew. Let not the guilting of grandparents lead me to fear and reject the guidance of the other:
2 The Sikh,
3 The Sufi,
4 The Shaman,
5 The Hindu,
6 The Buddhist,
7 The Christian,
8 The Gnostic,
9 The Kabbalist.
10 If it is wise and true
11 -If it bears Your cosmic fingerprints and the quiet perfection of Your voice-
12 I will listen.
1 Let me live with the compassion of Buddha and Quan Yin and Mother Mary,
2 Let me write with the sacred clarity of Rumi and Hafiz, Wordsworth and Blake.
3 Teach me to surrender like Mohammed and pray like David,
4 To be fiery like Rama and fierce like Jesus.
1 May I not fall into the deification of any man-for You alone are God-but may I let the example of their light guide my path.
1 When I am weeping like Arjuna on the inner battlefield, may beautiful blue Krishna-the divine charioteer-lift me up and remind me of the Truth:
1 I am That.
2 Thou are That. All this is That.
3 That alone Is and there is nothing else but That.
1 Let me remember the divine dance of the Mother-Father, always, lest I fall into the dog-eat-dog foolishness upon which so much cruelty and injustice is based.
1 (When the Father said, “Let there be light,” the Mother answered, “And there was light.”)
1 Erase the imprint of atheism from my mind, Lord.
2 And while You’re at it, please remove: guilt, shame, anxiety, depression, comparison, competition, vanity, arrogance, and sloth.
1 Let the false prophets and holy bullies turn inward.
2 May they recognize the battle is never outside themselves.
3 For You do not exist in the world of opposites.
1 The madness of this world is our own.
2 We created it, we perpetuated it.
3 You do not endorse it.
4 You are innocent.
5 We have created You in our image.
6 Forgive us.
1 How am I to know I am being heard?
2 Because I am speaking to myself.
1 You and I are not separate.
1 Heal the wound in my psyche that stubbornly claims otherwise,
2 For this is the ego’s well-constructed and persistent lie:
3 You are alone you are alone you are alone.
1 Like a train schedule blaring on a loudspeaker, it is repeated. Over and over.
2 Daring us to relent and believe that which is false.
1 The bite of that apple was terrible indeed.
2 It convinced us we were not You.
1 Let me bear the weight of the responsibility for these errors of thought, speech, action, and perception as I learn to walk the razor’s edge of virtue.
1 May I always hear the steady vigilance and unending love of Your voice guiding me home.
1 All else falls away.
2 Only that which is unchanging is True.
1 Thank You, Mother-Father God,
2 for this new beginning.
Subscribe to:
Posts (Atom)