I wanted to express some thoughts on Veterans Day in my newspaper column. I appreciate you taking the time to read it. Again your thoughts are greatly appreciated.
shalom,
Brad
Saturday, November 15, 2014
Veterans Day Column
http://www.islandpacket.com/2014/11/07/3419549_houses-of-worship-should-be-spiritual.html?rh=1
The Torah Portion Chaye Sarah: Do Men want their wives to be like their mothers? The case of Isaac and Rebecca.
Parashat
Chaye Sarah: Do men want their wives to be their mothers? The case of Isaac and
Rebecca.
I’m taking a
risk tonight by speaking about a potentially controversial and divisive topic.
Race Relations? The Middle East? Immigration? None of these I am relieved to
say. Instead my topic, based upon the Torah portion Haye Sarah, is something
deeper and more perplexing in the annals of human events. Do men want their
wives to be in part like their mothers?
The Torah
portion describes the directives that the aging Patriarch Abraham hands down to
his chief of staff Eliezer to find a wife for his son Isaac. To cut to the
chase Eliezer travels back to Padan Aram-the old country- on this journey to
find the perfect match for his Patriarch’s cherished son. He meets up at a well
with the lovely young maiden Rebecca and believes that she is the exact one, the
B’shert, for Isaac. After negotiations with Rebecca’s family, Rebecca decides
to accept the invitation to be Isaac’s wife. Rebecca journeys back with Eliezer
to meet him and to assume her duties as matriarch of the Abrahamic clan.
The Torah
then says, “And Rebecca lifted up her eyes and when she saw Isaac, she lighted
off the camel. She had said to the servant, ‘what man is this who walks in the
field to meet us?’
And the servant had said, “It is my master”;
therefore she took a veil and covered herself.
And the servant told Isaac all things that he had done. And Isaac brought her to his mother Sarah’s
tent, and took Rebecca, and she became his wife; and he loved her; and Isaac
was comforted after his mother’s death” (Genesis 24:61-67).
Does this
text intimate that his new wife was replacing his mother? How does he see his
new wife? Is she his mate or a surrogate for his mother? Or was her role
two-fold? Was he ready for a wife, a life partner? Or did he seek out a woman
who would care for him in not too different a way than his mother had done do
for him since his youth? I have heard the old expression, “I want a girl that’s
just like the girl that married dear old dad?” Really? Is that what men are
really searching for, that is, a woman will play both roles that of the intimate
as well as the caretaker like a mother and fulfill the same kinds of functions
that his mother performed for him? Is this typical or atypical of what most men
secretly if not unconsciously want in the role of the wife?
In one Midrash
(Genesis Rabbah) based upon chapter 24:67, “Isaac brought her into his mother’s
tent and behold she was like his mother Sarah.” In different ways the sages
give examples of how Sarah was able to have the divine cloud of glory over her tent, her doors were
open to wayfarers, the dough she used to bake was blessed by god, and a light
was always on in her tent from one Sabbath to the next. All these things
stopped after Sarah died and they all miraculously returned as soon as Rebecca
assumed her place in her deceased mother in-law’s tent. Finally, the Midrash
concludes by saying that when Isaac saw all these blessings return in his
mother’s tent with Rebecca he knew that “she was like his mother Sarah”
(Genesis Rabbah).
This midrash
opens even more questions not just about how men in those times believed their
spouses were supposed to be like their mothers but it also raises the question
for men today who are searching for a wife. Has anything changed after all
these millennium? I have heard countless times women today say jokingly that
their husbands are kids and that they feel they have to be the parent to the
men as they do to their children. Men usually roll their eyes and shrug their
shoulders symbolizing a kind of half hearted acknowledgment of the truth about
this role their wives play.
Today we are
living in an age when marriage in the secular world represents new expectations
about how couples care for each other. Of course the traditional kind of role
still exists when the man is the provider and the woman cares for him and his
children as primary care parent. We know, on the other hand, the division of
labor has changed radically over the last few decades as men and women have
begun to work at their jobs and split the duties of nurturing each other and
the children.
Sure the
economics have changed the way we live today with most couples working. My
question is that at the end of the day do women still hold onto the primary
care role for their spouse and children? Is it a matter of biology or social
conditioning? Sometimes men have a hard time understanding their own
expectations regarding women being their life partners versus the role of
caretaker to them and to the family. Women are well aware of this dilemma and
are quick to tell me that they absolutely do not want to be seen as his mother
nor want to replace her even though in many cases they end up in that role.
Many women
tell me, for example, that they believe men have a hard time living on their
own especially if their wives pass away. Thus they need a woman to take care of
them! One receives the impression that Isaac was lost when Sarah died. Maybe
that is another reason why it is written in the early chapters of Genesis,”
that it Is not good for a man to be alone.” Other patriarchs like Jacob were
blessed with two wives. Even after Sarah died, the Torah tells us that Abraham
married Keturah and had many children with her.
Marriage for
the younger generation is changing in terms of roles, work responsibilities and
parenting. More and more we see that whether the reasons stem from economic
demands or a greater consciousness about how women and men relate to each other
that men and women are reevaluating and adapting to new paradigms for emotional
support. Does that mean that men will become more independent of their need for
a woman’s nurturing as it will be that women will be less dependent on a man to
take care of her in the traditional sense of the term? Will the future Jewish
family be better off in the long run?
That future
is here now. Clearly Isaac goes on to have children with Rebecca. Yet one
receives the impression that Isaac never became the leaders his father or his
son would be. We cannot conclude it had anything to do with never quite
recovering from his mother Sarah’s death. He was, however, able to move forward
and make a life for himself and his family.
We are
living in a new age when many different models for woman and men taking care of
each other abound. Men are challenged today to figure out what they want and
what they need from a partner. How they react to changing realities and to
history will make all the difference between successful and troubled relationships
in the future.
Sunday, October 26, 2014
"No Foundation for Considering Ebola Wrath of God."
o foundation for considering Ebola wrath of God
www.bethyam.orgOctober 24, 2014
A team in protective gear buries a person suspected to have died of Ebola on Oct. 18 in Monrovia, Liberia.
ABBAS DULLEH — The Associated Press
What are religious leaders saying today about the Ebola virus? A lot depends on geography as well as religion.
According to one newspaper article in Lagos, Nigeria, a pastor explained that the Bible forewarned about the Ebola virus by quoting Isaiah 66:24, which says, "And they will go out and look upon the dead bodies of those who rebelled against me, the worms that eat them will not die, the fire that burns them will not be quenched and they will be loathsome to all mankind."
The minister was reported as saying, "Go to Liberia, Sierra Leone and other countries where it is found, including Nigeria, you will see that people live dirty lifestyles and involve themselves in dirty deals, dangerous and disgraceful lifestyles."
Once again, there are always clergy who use Scripture as a moral hammer to slam the people for the moral failings that supposedly cause disease. We saw this same paradigm with the AIDS virus years ago.
According to the Religion News Service, there was a council meeting for African Christian clergy back in August on how to explain the reason for Ebola and what it means from a spiritual perspective. A retired bishop from the Lutheran Church in Liberia said, "People are having different misconceptions that (Ebola) is a curse from God. This is depending upon how they are interpreting the Bible. I do not think God is angry and is issuing a punishment."
According to the report, 100 Christian clergy met and declared that God was, in fact, angry and that the people should seek forgiveness and repent their sins, particularly "corruption and immoral acts such as homosexuality."
I have heard opinions expressed by some who believe that Ebola is a divine warning that we are reaching the point of the apocalypse and the end of days. We want to turn to God for support and to the clergy for answers to questions from their parishioners such as "Why is this happening to us? What can we do to stop this virus?"
Some use the Bible and such stories -- for example, the generation of the Great Flood in Genesis or God destroying the cities of Sodom and Gomorrah -- to verify a theology that God rewards and punishes us. The condemnations of the biblical prophets against the moral decay of ancient Israel become a treasure trove of verses taken out of context to prove that disease is a tool God uses to punish humanity.
I am reminded, however, of the way the Bible treated the infectious skin ailments, which we typically call leprosy.
The first thing the priests did in those days was to isolate the patient and then disinfect the house and treat the patient, until the time came that the patient was healed and could be returned to the community. Never do we read in Leviticus that the reason for the disease, which was contagious in the Israelite community, had to do with moral failings.
Time and again we see the theme that illness -- and especially infectious disease -- is connected to sin and that God's way of punishing us for those sins is to inflict a virus upon us. Surely religious leaders can find inspiration from the Bible to comfort and give hope to the people in Africa and around the world to use their faith to work hard to treat the sick with compassion.
The World Wide Methodist Church, in its checklist for clergy working with communities where Ebola is present, got it right when it chose a verse from Jeremiah 29:11: "For I know the plans I have for you," the Lord declares, "plans to prosper you and not to harm you, plans to give you hope and a future."
The religions of the world, working in partnership with international health organizations and government, need to give hope to the people, now more than ever, that they can survive this terrible plague.
Even though some countries may close off their borders to Ebola patients to protect their own populations, hopefully the world will not close off its hearts to those who need our financial resources and medical expertise, as well as prayers and compassion, now more than ever.
Columnist Rabbi Brad L. Bloom is the rabbi at Congregation Beth Yam on Hilton Head Island. He can be reached at 843-689-2178. Read his blog at www.fusion613.blogspot.com and follow him attwitter.com/rabbibloom.
Can Liberal Judaism and liberal Christianity open up a new dialogue on peace between Israel and Palestinians?
Can Liberal
Judaism and liberal Christianity open up a new dialogue on peace between Israel
and Palestinians?
Delivered at
the Chapel without Walls worship Service
Sunday
10-26-2014
As I watch
the national movements of liberal Christianity vote in favor of resolutions
targeting Israel and advocating Boycott Divest and Sanctions against the Jewish
people, I along with many ask; “What happened?” Our friends with whom we have
we shared our values to pursue a more just society in America have now turned
against us and betrayed all those years that we worked together for the common
good.” Many Jews in America are awakening to the impact of Presbyterian,
Methodists and United Church of Christ proclamations, resolutions and sermons
from the pulpit which invoke Christian theological doctrines of prophetic faith
that lead them to identify with the suffering of the Palestinians in the West
Bank. That mounting energy has begun to turn the decades old solidarity between
liberal Christians and Jews on its head.
What is the
dilemma for Jews in light of the increasing political activism against Israel
from liberal Christian denominations? How are Jews understanding the changing
landscape of liberal Christianity in terms of its leadership and the support
that leadership gives to causes that enact policies to punish Israel? Is there
still ground for ecumenical cooperation and resolution for this growing
estrangement between liberal Jews and Christians?
This past
summer’s decision by the Presbyterian movement at its convention in Detroit
sounded a wakeup call for Jews when they passed a resolution to Boycott and
Divest and Sanction Israel by protesting against American companies who do
business with Israel in the West Bank territories. Rabbis, Jewish community
leaders and a growing base of the Jewish community were deeply hurt and
disappointed by this resolution. It is by no means the only example of liberal
denominations of Christianity voting to punish Israel for the settlements but
this time the Presbyterian vote caught the attention of the Jewish community.
What we
learned was that there is a deep gulf between clergy and lay leaders in this
BDS movement and the mainstream Jewish community. We learned that Christian
clergy who are involved in these issues have expressed deep hostility towards
Israel and the idea of Zionism because of the West Bank settlements. We
recognized that we had ignored the facts that many of these clergy have been
involved in outreach to Palestinian Christians in this area and have developed
a deepened sense of empathy and solidarity with Palestinians in refugee camps.
We also learned that we had taken for granted our cherished colleagues and
friends support for Israel while we were working with them on domestic causes
which we shared the same commitments. Now Jews are rethinking those
relationships and questioning what they see from their lens as actions tantamount
to anti-Semitism from the liberal branches of Christianity.
I have
spoken to colleagues from the UCC, Methodists and Presbyterian denominations
and they all disavow that accusation but at the same time they tell me we are
the ones who do not listen and do not see the injustices Israel has created and
fostered by having those settlements which they view as illegal and by the
administration of the territories where Arabs live. This has become a launching
pad for the more leftists elements of these religious bodies to accuse Israel
of being an Apartheid State like the old South African regime. All of these remarks
and ideas are an anathema to Israel and to most Jews. Jews hear those kinds of
accusations as attacks upon not only Israel but upon them as well. In many
cases I see that we are speaking past each other and that each side is
entrenched in their own ideologies.
As I see it now
Jews feel caught in a bind between the mainstream Christian denominations who
they feel betrayed by and the more conservative branches of Christendom in
America who avidly support Israel but who also carry a very different political
agenda that often runs contrary to liberal Judaism’s social justice orientation
in America. The Jewish religious leadership asks, ‘How can we possibly work
together with our cherished friends and colleagues on domestic issues when they
put their efforts to resolutions that we feel are blatantly anti-Israel?
I believe
that Jews feel not only betrayed but misunderstood and that still after all
these decades liberal Christians do not get our connection and ultimately not
just our commitment to Israel but also our fear that criticizing Israel,
especially through the vicious BDS movement, leads to anti-Semitism and
threatens the future of Israel and world Jewry. Jews, it is fair to say, are
not absolutely united in the different ways we all speak about how to make
peace with the Palestinians. What we feel is that despite Israel’s immense and
powerful military infrastructure, it is still vulnerable to Arab terrorism and
especially Iranian nuclear technology. Seven million people living in a region
with over a hundred million Arabs. Those demographics are the lens that Jews
must wear and we wonder why Christians choose not to see that aspect of our
concern? The wars that rage on in the Middle East contribute to the wariness
that Jews and Israelis harbor about how to make an enduring peace. The fact
that Palestinians, many of whom are resistant to peace, resent Israelis and
Jews’ right to be in the land contributes to the ongoing stalemate as well.
Furthermore
what Christians forget is that Israel does an amazing job with its 500,000 Arab
citizens by granting them full citizenship. There is an Arab jurist on the Israeli
Supreme Court. Israel protects holy sites for all religions. There are some
groups like the Druze community who actually enlist in the military for Israel.
Are there Arab Israeli citizens who complain that they have second class
status? Yes, just as there are ethnic and racial groups in America who are
angry and accuse white America of racial discrimination. For a country that is
66 years old it has accomplished a great deal in these areas and it has much
more work to do just like America must do with its minorities. I wonder why
liberal Christians refuse to see this side of the story and only focus on one
narrative of this ongoing dispute.
Jews also
question why Christians, liberal Christians in particular, refuse to raise
their voices to other Christian denominations in the Middle East who suffer at
the hands of Arab terrorism? Why aren’t more Christians angry about and passing
resolutions when the entire Christian population of large cities in Iraq like
Mosul and other cities are exiled by ISIS and forced to convert to Islam if
they want to live? Why aren’t Christians pointing their concern for justice
against Christians who ally themselves with the Syrian President Assad? Why
does it appear that their efforts and attention seem to focus exclusively on
Israel? From our vantage point there seems to be a double standard and a huge
disconnect between what liberal Christians say about prophetic justice and how
it is applied.
We ourselves
struggle with our own values as American Jews who whole heartedly support
Israel and embrace the concept of Zionism with policies that individual Jews
may disagree with the government of Israel. Jews have a hard time offering that
critique for fear others will use it as a justification for their own deeper
agendas to discredit Israel on the world stage. Of course there is a feeling
that Israelis and Jews have around the world that supports Israel to the extent
that we are sometimes blinded to the harsh realities of what justice means and
that it must apply to Palestinians in the West Bank as well.
Jews are
seeing the outbreak of anti-Semitism around the world particularly in Europe
that frightens us. Today Israel is the scapegoat and with the second generation
of Arabs in Europe it only heightens the concern that Jews are no longer safe
not just in Israel but in Europe and ultimately the fear is that could be in
America sooner than later.
We need more
dialogue today than ever before. We need to bring together Jews and liberal
Christians to discuss these issues rather than passing resolutions which only
create more fear, enmity and alienation between long time friends. We share
common Scriptures and we should use them to open up more dialogue to see to it
that we do not have a parting of the ways but a pathway towards greater
cooperation and understanding. I would personally like to see my Christian
colleagues join me in visiting Israel and talking to all sides in this conflict
and not just one sided vitriolic diatribes against one side or the other. What
is tragic is that liberal Christians have missed the opportunity to be a bridge
for peace and instead have taken a partisan position. I do not see it bringing
the parties closer together.
I never, on
the other hand, lose hope and despite the concerns I have presented this
morning I am counting on the idea that leaders will take a step back and
reassess the importance of keeping the communication going and working through
these issues. If we can talk and even visit Israel together there is a chance
we can make a difference. That would signal greater hope that peoples of faith
could do more to advance the peace in this part of the world and prove how
religions can make a difference towards making our world a better and safer
place.
Saturday, October 11, 2014
Jihad today and in history.
http://www.islandpacket.com/2014/10/10/3364188_jihad-also-has-positive-non-violent.html?rh=1
Here is my most recent newspaper column on the idea of Jihad in Islam. What do you think?
Shalom
Brad
Here is my most recent newspaper column on the idea of Jihad in Islam. What do you think?
Shalom
Brad
Thursday, October 9, 2014
Understanding the Jewish idea of Sin and the meaning of the High Holy Days
http://www.islandpacket.com/2014/09/26/3336898_jewish-new-year-a-time-for-second.html?rh=1
I have inserted the link from my most recent newspaper article on the High Holy Days. All the best and enjoy.
Brad
I have inserted the link from my most recent newspaper article on the High Holy Days. All the best and enjoy.
Brad
Yom Kippur Day- Making Peace in the World starts by Working for Inner Peace.
Yom Kippur
Morning
It feels
like we are living in a chaotic world nowadays, does it not? The Middle East is
engulfed in war; Ukraine is barely holding back the onslaught of the Russians
who want to reestablish their old iron curtain; while Iran poses the greatest
threat in the Middle East to Israel. We watch the gamesmanship of negotiations
as Iran postures with the U.S. to arrive at a deal for peace by November 24. Religiously
speaking, we see in the Middle East the Shia-Sunni divide metastasize into even
more hatred. And finally, the United States is engaged now in a war against
ISIS. In a recent speech at a security conference in Israel on 9.11, Prime
Minister Netanyahu characterized radical Islam’s view of itself as becoming the
master faith of all religions, drawing upon the historic quotation from Hitler
who described the Aryans as the Master Race.
Obviously
world peace is not something we will achieve today. We can shrai “gevalt” but it will not make a bit
of difference. Achieving world peace may very well be beyond our scope of
influence,but, I am reminded of a statement of a sage who said, “Before there
is world peace I must begin with an inner peace. For only when a person makes
peace in him or herself are they able to make peace in the world.” What was
that teaching about? What was his underlying message? Judaism teaches us that
our mitzvah is to pursue peace as well as justice. Especially on Yom Kippur
there is a role for us to play in balancing between inner peace and world
peace.
Judaism has
always cherished seeking peace, even to the point where in one Midrash the
sages say that the Torah itself misrepresents the truth between Joseph and his
brothers in order to preserve peace between them after Jacob their father dies.
When Jacob
died, the midrash teaches that the brothers were afraid that Joseph would now
wreak vengeance upon them for the cruel act of selling him into slavery years
ago. That is why they said to him, “Before his death, your father left this
instruction: So shall you say to Joseph, ‘Forgive I urge you, the offense and
guilt of your brothers who treated you so harshly” (Genesis 50:16).
However,
nowhere in Scripture, according to the midrashic text do we find that our
Patriarch Jacob had actually given such an instruction! The upshot is that the
Torah sometimes stretches the truth by using fictitious words for the sake of
peace” (Deuteronomy Rabbah Shoftim 15).
Apparently
there are many pathways to achieving peaceful relations with those who are
estranged from us, let alone finding a measure of peace within ourselves. How
can we do this?
There are
two ways that we can pursue peace where it will make a difference in our lives.
Start with peace inside us. Second, make peace with someone whom we have been
at odds with recently. Of course we cannot ignore the cause of world peace
while exclusively pursuing peace in our own inner recesses. Yet, Judaism
teaches us to embrace all these pathways to a better world. The best starting for peace starts inside us
and extends to the entire world.
Peace is not about only maintaining quiet in a
conflict between two individuals or two nations. Peace is a state of mind and a
state of being. Peace means affirming shared values and working for a common
good. Peace inside our souls refers to a deep sense of awareness and contemplation
that our life’s meaning and purpose is good. Inner peace can include harmony
and connectivity within us, our loved ones and with God.
Remember
that famous statement from Rabbi Zusia who when asked by his students what he
was thinking about now that he had reached his last moments of life? He
answered, “I do not fear when people say why you weren’t like this one or that
one? What I fear most is when someone asks; “why you weren’t more like Zusia?”
Finding inner peace is often a lifetime struggle. Maybe the hardest question on
inner peace revolves around whether we lived up to our own potential? Are we
true to ourselves and to others whom we interact with in the world?
I have met
individuals at peace within themselves. Sometimes they were great teachers and
other times they were simple people who could look over the valley of their
life experience and recall traumatic events but still find the spiritual high
ground. Being at peace does not mean that life was perfect or that it all went
well. It just means that some people learn how to cope with their life issues in
a way that transcends challenging times and painful moments and ultimately find
an inner strength to transform those moments to wisdom. This is one reason why
I love this holy day of Yom Kippur, because it affords us the opportunity to
take a break and survey the big picture of our lives. Peace is a challenge to
us to work for on Yom Kippur. Taking hold of our issues, facing them and
generating hope is one pathway towards embracing shalom in our lives.
One of the
hardest things for humans to do is make peace with someone whom we have hurt or
are distant from. This is the one day, ordained by God, where we are commanded
to make peace with others. It is the day when God is cajoling us to go ahead
and reach out to someone and say, “I’m sorry.” God is coaxing the other to say,
“I forgive you.” We all know the feeling of being humbled and submitting
ourselves to the judgment of another person. We know how awkward it can feel to
forgive someone out of convenience or to just get it out of the way and not
truly mean it. The same applies for fake apologies as well.
Still our
mitzvah today is to change not only our lives but someone else’s life for the
better. So I am challenging us this morning to be committed this year to
healing one relationship in which we have unfinished business. Take a risk and
put your pride on the line for a greater achievement. The Talmud says that
turning an enemy into a friend is one of the highest mitzvoth we can
accomplish. Even the Siddur says oseh shalom bein adam l’havero: namely that, a
person should make peace between one person and another. Even if we cannot make
peace with another and ourselves, maybe we can find an opportunity to make
peace between two other individuals. Whatever we can do to encourage our
neighbor to reconcile with a friend or relative and or even an adversary is
making a difference in the world.
A rabbi told
his students that God helps us to make peace since God was able to make the
heavens at the dawn of creation by making peace between the two extremes of
fire and water. So if God could make peace between these two extremes, then
surely God can bring people together in peace.
Later on
that rabbi visited a town and discovered the residents were involved in a huge
communal quarrel. He came into the town on the 9th of Av, which
commemorates the destruction of the Temple in Jerusalem. One of the leaders
asked the rabbi to arbitrate the dispute that was growing and dividing the entire
community. Others said, “He will not do so since it is a fast day on the 9th
of Av and we will be in schul.” The
rabbi heard that comment and exclaimed, “No day is better than this one, for it
was because of an idle quarrel and baseless hatred amongst the Jewish community
that Jerusalem the city of God was destroyed.”
Do we give
up too easily towards working for peace in the community? Is it fair to say
that the older we get, the more we become focused on our own issues and let go
of the world’s problems? What is it about aging that lures us into retreat from
the challenges in our world? Clearly not
everyone does that but how often do we hear someone say; ‘leave the world’s
problems to the next generation to deal with.’ Yet is there not still time to impact
events in small ways that help others find their own shalom?
Conclusion
Peacemaking
is an arduous task. It takes hard work and patience, whether we are talking
about inner peace or world peace. But what comes first is looking inside and
checking our own attitude about the life we live and those who are near to us.
What is the most important quality for peace making? Rabbi Pinhas used to say,
“I am always afraid to be more clever than devout.” And then he added: “I
should rather be devout than clever, but rather than both devout and clever, I
should like to be good.”
That is the
important ingredient to peacemaking whether it is between us and someone else
or if we are helping others make peace. God wants us to be good at heart and
not play the chess game of life, out-strategizing our friends or adversaries.
Rabbi Baurch
of Huza often went to the marketplace at Lapet. One day the prophet Elijah
appeared to him there: and Rabbi Baruch asked of him; “is there anyone amongst
all these people who will have a share in the World to Come?”
Elijah
answered, “There is none.”
Later, two
men came to the marketplace and Elijah said to Rabbi Baruch; “Those two will
have a share in the World to Come.”
Rabbi Baruch
asked the newcomers; “What is your occupation?”
They replied;
“We are clowns. When we see a person who is sad, we cheer her or him up. When
we see two people quarreling, we try to make peace between them”(B. Ta’anith
22a).
Remember if
we look at peace making in terms of winning and losing then we have lost sight
of the inner peace and the outer one. The sages say “Seek Peace and Pursue It,
“and that must be our life’s goal, on this day and every day.
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