To Be Truly Free

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In the story of the Exodus, the Torah tells us how the Jewish people suffered under Egyptian bondage, "And they made their lives bitter... with mortar and bricks." 

The essential life of a Jew is not his or her physical life, but rather spiritual. And if the Torah tells us, "And they made their lives bitter... with mortar and bricks," which is completely physical, it would make sense that this would make their physical lives bitter, but how could it affect their spiritual lives? True, the hard labor would be time consuming and exhausting, and it wouldn't leave a lot of time for the spiritual, but it wouldn't make their spiritual lives "bitter." What does it even mean to make our spiritual lives bitter? 

When a Jewish person is so destitute that he sells himself into slavery, the law is that his master isn't allowed to make him do avodas perech, work that crushes the spirit. The Rambam explains this to means, "Work that has no end and no purpose." 

The Hagaas Maimoni explains, that this is learned from the servitude in Egypt. That means that the servitude in Egypt was, "Work that had no end and no purpose." This will help us understand how the crushing and bitter servitude, "With mortar and bricks," made their spiritual lives bitter. 

When we work in accordance with the Torah, it is work that has an end and a purpose, because the Torah gives us a limit, as to how much time and energy one may put into making a livelihood. Only what is necessary to make a vessel for Hashem's blessing. This also means that there is a limit as to which of his strengths he is to put into it, you should put in "the effort of your hands in order to eat," hands, meaning your lower faculties, but not the higher ones like the mind and heart. Of course you will need to use your heart and mind somewhat, but only the minimum amount necessary. Your heart and mind should be for serving Hashem. 

The time that one spends at work is also meant to be limited, set hours, leaving times for prayer and Torah study. 

When one does business in this manner, it has purpose. Because when you do business in the Torah way, you merit Hashem's blessing, "And Hashem your G-d will bless you in everything that you do." 

However, when a person puts his entire mind into making a livelihood, constantly thinking of ways to get ahead and making a little more profit, it becomes "Work that has no end and no purpose." 

It has no purpose, because the livelihood of a person comes from Hashem, and his constant thinking of how to get ahead, will not get him anywhere, if anything, it will only make things worse. 

It is also work that has no end. There is no end to his toil, at the end of the work day, when everyone else working for him has gone home, he is there thinking about how to get ahead. When he finally closes up the business, instead of having set times for Torah study, he is at work, in the rat race, either physically or in his mind, he is constantly thinking about it. And what kind of family life does he have, he comes home late, when he is eating dinner his head is in the business, when he is with his wife and children, he is distracted, ignoring them. Even when he finally goes to bed, he dreams about his business. He is in a self imposed servitude, that has no end. 

This is also true for some Torah scholars, ones that have false pride and a overblown ego. If someone G-d forbid slighted him, or even if he imagined that someone slighted him, he can't let it go. In his delusion of grandeur he thinks, "it is not me who was disrespected, but the Torah itself." He can't get it out of his mind, he has to stand up for the honor of the Torah. He becomes obsessed with revenge, he will have to show him. And because "The righteous are similar to their creator," he has to act like Hashem, and exact punishment measure for measure, if not double. He can't get past it, until he even dreams about it when he sleeps. 

When somebody thinks about taking care of his body, it usually has a limit. And there is nothing wrong with taking care of your body and being healthy, as the Rambam says, "that (maintaining) a healthy and complete body is following the ways of Hashem." Because in order to serve Hashem, you have to have a healthy body. 

The Alter Rebbe tells us, that Hashem Himself chose the bodies of the Jewish people. That means that our bodies are precious, and we have to take care of them. So taking care of your body has purpose. 

However, one who is obsessed with work or has delusions of grandeur, there is no limit to it. It is "Work that has no end and no purpose." 

Now we will understand how the crushing servitude, "And they made their lives bitter," made their spiritual lives bitter. 

Everything that Hashem created in the world is limited or finite. The only thing that is unlimited, "it has no end," and is truly altruistic, "it has no (selfish) purpose," is the neshama. The neshama is one with Hashem, and since He is infinite, our neshamas are too. It is from our neshamas that we have the ability to be unlimited. We also have the ability to serve Hashem in a way that "has no purpose," to serve Him lishma, totally for His sake, without personal gain. 

When one uses infinite power of the neshama for holy things, his spiritual life is sweet. However, when he uses it for the wrong thing, for the mundane, then it becomes "Work that has no end and no purpose," and his neshama suffers, his spiritual life becomes bitter. 

The spiritual life becoming bitter, can come in a more subtle way. In a case where he only uses his neshama for holy things. 

The evil inclination knows that it is futile to ask a Jewish person to do an outright sin, so he takes another tactic. He tries to get a person to do something other than what he is supposed to be doing. 

In general, Jewish people are divided into two categories. There is the businessman, and the Torah scholar. 

The businessman is busy during the day with work. His obligation to Hashem, aside for daily prayers and daily Torah study before and after work, is doing good deeds, and at the top of that list is giving Tzedakah. 

The Torah scholar's main occupation is the study of Torah. Of course he is also obligated to do good deeds, but that is not his main thing. 

The evil inclination convinces the businessman that he wants to be a scholar. All of a sudden, he doesn't have time to help another, because when he is supposed to be helping, he is busy studying and praying at length. When he is needed, he is not available, because he has become very holy, and then he has no time for another, because he has to run off to work. 

The same is with the Torah scholar who suddenly has no time to learn Torah, because he is busy doing good deeds. 

In these cases, their happiness trading places will be short lived, because they are not true to who they are, and their neshamas are bitter, because they are not fulfilling their purpose. To the evil inclination, this is a victory. 

This is also why we find, that the Exodus from Egypt came about through taking the lamb of the Passover sacrifice. The lamb was one of the deities of Egypt and Hashem wanted them to slaughter the deity of Egypt, right in front of the Egyptians. This was serving Hashem in a way of "no end," beyond understanding. And that set the Jewish people on a path of freedom, freeing their neshamas from the bonds of any physical constraints. Since we were freed spiritually, the physical redemption was automatic. 

May we merit to see the ultimate redemption, when we will be truly free, spiritually and physically, with the coming of Moshiach. May he come soon. 

On The Haftora Of Shabbos Hagadol: To Touch The Essence

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The Haftora for Shabbos Hagadol is from the book of Malachi, who lived at the beginning of the second Temple era. He foretells of the time of Moshiach, and rebukes the Jewish people for putting the wicked on a pedestal, for not serving Hashem and especially for not tithing, and it ends again with the redemption. 

Many communities including Chabad, read this Haftora only when Shabbos Hagadol falls on Erev Pesach. Others read it on Shabbos Hagadol, whether or not it falls on Erev Pesach. 

The reason we read this Haftora, is because it speaks of giving tithes, and on the Erev Pesach of the fourth and seventh years of the Sabbatical cycle, one is obligated to give whatever tithes are left in his possession. Another reason is that it tells about the future redemption, and being that Pesach is the holiday of the redemption and the most opportune time for the coming of Moshiach, we read about the redemption before it, especially since it tells of Eliyahu the prophet heralding Moshiach's coming. 

Both traditions could apply both reasons, but one applies more to one and the other applies more to the other. According to those who read it only on Erev Pesach, the reason of giving tithes takes precedence, but you can also say that Erev Pesach is before the holiday of redemption, and Eliyahu comes prior to the coming of Moshiach. According to those who read it on Shabbos Hagadol, regardless of whether or not it falls on Erev Pesach, the reason of Moshiach and Eliyahu heralding his coming takes precedence, but you can also say that it comes before or on Erev Pesach as a reminder to tithe. 

The Haftora begins, "(V'Arva) The offerings of Yehuda and Yerushalayim will be sweet to Hashem, (kimei olam) as in early days and the (shanim kadmonious) former years." Being that it begins with the word V'Arva, the Haftora is called V'Arva. 

"As in early days and the former years," seem to have the same meaning. Why the double expression? We have to say that they are two distinct things, and that is why the verse brings them both. What is the meaning of these two expressions? And how do they work together? 

The Midrash gives two answers. First that "In early days," refers to the days of Moshe, and "the former years," refers to the time of Shlomo. Second, that "In early days," refers to the days of Noach. 

The Tzemach Tzedek explains, that "kimei olam," which literally means the days of the world, refers to the world, spiritual and physical realms included. And shanim kadmonious, which literally means the years before, refers to before or beyond the world, beyond all of existence, spiritual and physical. 

The Tzemach Tzedek explains, that this connects to Shabbos Hagadol, as it says in the Haggadah, "We were slaves to Pharaoh in Egypt, and Hashem took us out." "We were slaves to Pharaoh in Egypt," refers to the world, and in the world, to the lowest place, and the lowest predicament, being slaves in exile, and "Hashem took us out," refers to the essence of Hashem, beyond existence, as we read in the Haggadah, "The King, King of kings, the Holy One Blessed Be He, in His glory and by Himself, revealed Himself to them and redeemed them." 

This is the meaning of, "The offerings of Yehuda and Yerushalayim will be sweet to Hashem, as in early days and the former years," Yehuda and Yerushalayim refer to the Jewish people, as all the Jewish people are called Yehudim, and they are called daughters of Yerushalayim. The offerings refer to the general idea of sacrifices, which is meant to bring us closer to Hashem. And in a more general sense, it refers to our service to Hashem through Torah and mitzvahs, which brings us closer to Hashem. And even more, our daily mundane actions that are done for the sake of Heaven. These offerings reach the highest levels of G-dliness, to the essence of Hashem beyond existence. And this is what is sweet to Hashem, our service is sweet and pleasurable to Him, it is the greatest pleasure, as the Sifri tells us, that Hashem says, "it is a pleasure before Me, because I said it and My will was done." 

And this service has both "In early days and the former years," it reaches beyond existence, and it affects the world by drawing G-dliness from beyond existence into even the lowest levels of existence, this physical world. And that is our purpose as Jews, to make this world into a home for Hashem, where His essence beyond existence could dwell openly in this physical world. And it is our service to Hashem through Torah, mitzvahs and our daily activities done for the sake of Heaven, that draws G-dliness from "shanim kadmonious," beyond existence, into "kimei olam," into the world, making a home for Hashem. 

And this is the meaning of, "We were slaves to Pharaoh in Egypt, and Hashem took us out." That the essence of Hashem beyond existence was drawn into the lowest part of creation, Egypt, and He Himself took us out. 

This is a deeper reason for reading this Haftora on Shabbos Hagadol. Shabbos represents the culmination of our service to Hashem all week. As the Alter Rebbe tells us, that the prayer time of every day, is considered the Shabbos of the day, that is the time that all of one's service to Hashem during the day ascend on high. Shabbos is the day that all the prayers of the week go up. Now Shabbos Hagadol is the great Shabbos, it represents our service to Hashem at the highest level. 

Why is it called Shabbos Hagadol? Because a great miracle happened on that day, "To smite Egypt with their firstborn." The Firstborn of Egypt went to war against Egypt on behalf of the Jewish people. This is the ultimate turn of events, when your enemy becomes your advocate, or as the Talmud puts it, "from the forest itself comes the handle of the ax." This is the highest level of service to Hashem, when the actual darkness is turned into light, and bitterness is turned sweet. And that is what Shabbos Hagadol is all about.

Why is it possible for the Jewish people to draw the highest levels of G-dliness into the lowest levels of the physical world? 

The Haftora continues, "For I Hashem have not changed, and you the children of Yaakov have not been destroyed." 

There are a few ways of understanding this verse. 

Some people phrase it like a question, "If I Hashem have not changed, then why haven't you, the children of Yaakov expired (of ecstasy)?" In other words, you realize and sense My greatness, why haven't your neshamas left your body's yearning to be with  Me? 

Others read it as a statement. "Because I Hashem have not changed, therefore you the children of Yaakov have not been destroyed." meaning, that Hashem's love for us has not changed, therefore, we are still here today. Even deeper, because we are one with Hashem, and He doesn't change, we don't either change, therefore, we are here today. And where are we one with Him? In His essence beyond existence, and therefore we have the ability to draw from there into the lowest part of creation. 

The idea of "For I Hashem have not changed," is seen primarily in nature, because miracles are by definition a change in nature. In truth, the greatest miracle of all, is nature itself, but we don't see it that way, because we are used to it. The fact that so much in nature is predictable, every day the sun rises in the east and sets in the west, we plant seeds and they grow, etc. etc., is where we see that Hashem doesn't change. 

We have to be like Hashem, we have to act and serve Hashem in a predictable way, in the Torah way, and being that we are and were consistent in the Torah way, therefore, "you the children of Yaakov have not been destroyed. It is our consistency that has kept us alive, while other nations that were bigger and stronger than us, are only found in history books and museums, the tiny nation of the Jewish people are here and we are making a difference. 

And now we will understand why the Haftora ends with, "Behold I will send you Eliyahu the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers..."  Because through our service to Hashem, especially in the way of Shabbos Hagadol, that we turn the darkness itself into light, we will merit the "great and awesome day," the coming of Moshiach. And then we will see the connection between us and Hashem openly. Father refers to Hashem beyond existence, and children refer to us within existence. We will see how he will "turn the heart of the fathers back through the children," this is us reaching above through our service, to the essence of Hashem beyond existence, "and the heart of the children back through their fathers," this is us drawing that great level of G-dliness into the world, making a home for Hashem. 

May we merit to see the prophecy of Malachi come true, the coming of Moshiach. May he come soon. 

Uncovering What Is Already There

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In this week's parsha, Tazria, we have the mitzvah of Bris, circumcision, "When a woman conceives and gives birth to a boy... And on the eighth day, the flesh of his foreskin shall be circumcised." 

There are two parts to the mitzvah of Bris. First that a boy should be circumcised, and that it should be done "on time," on the eighth day. And it would seem that if for some reason, the Bris could not be done "on time," for example, if he was sick and it would be dangerous to do it, when he finally has a Bris at a later time, the child would have the mitzvah of being circumcised, and we know that it is a mitzvah to have a Bris at a later time, because we say a blessing with Hashem's name, but the part about being "on time," would be lost. Even though it is in accordance with Torah law, because "saving a life pushes off (any obligation of) the whole Torah," It will help from now on, but it would seem that the time from the eighth day until the Bris is lost. 

The Rambam explains why we don't do a Bris on a sick baby. Because it puts his life in danger, and "When a life is in danger, it pushes off everything, and the circumcision could be done at a later time, and it is impossible (l'hachazir) to bring back one soul of Israel, ever." 

The Rambam gives two reasons not to do the Bris. First, "When a life is in danger, it pushes off everything," meaning, that even if it can't be done at a later time, because of the danger, it is okay, since saving a life takes precedence, Second, since "it could be done at a later time," which implies that it doesn't get pushed off at all, because it could be done at a later time. Meaning that if it's done at a later time, it will help for the time that passed and it would be considered on time. 

The only thing is that it won't be able to push off Shabbos, because our sages have a special teaching for that, it says, "On the (eighth) day, (meaning) even on Shabbos." Only when it's on the eighth day, does it push off Shabbos. 

This is difficult to understand, because: How can a Bris that is done in the future have an effect on the past? A physical act is done when it is done, it can't change the past. 

The only time the future can have an effect on the past, is when the act that is done in the future reveals or uncovers that it was truly that way all the time. Or when a deal is struck that is dependent on a future event, "if you do such and such next week, then it is yours from now." But when it comes to a Bris, it is done when it is done. An effect can't come before the cause. So how can a late Bris change the past, as if he had a Bris the whole time? And how can it be on time? 

Another question. The words of the Rambam, "And it is impossible (l'hachazir) to bring back one soul of Israel, ever," seem out of place. He places it after, "And the circumcision could be done at a later time," it would make more sense to put it after, "When a life is in danger, it pushes off everything." Why does the Rambam put it after "it could be done at a later time"? 

The Alter Rebbe explains that the mitzvah of Bris draws a light from Hashem that is greater than any that could be drawn through the service of people. It is bestowed from above. It is a light that is in our essence, but it can't be revealed until he has a Bris, it is always there, but it is blocked until he has a Bris. 

The same thing is with the entry of the neshama into the body, it happens when he has a Bris. This doesn't mean that he doesn't have a neshama, rather, that it is blocked from effecting the world in the way a Jew is meant to. His neshama doesn't shine to the world until the Bris. It is always there but it is not revealed until the Bris. 

Since it is always there, it is not a new physical thing that didn't exist before, rather the Bris reveals what was always there. Therefore it could affect the past. And therefore it is considered on time, because when it is revealed it shows that it was always there, and if it was always there, it is by definition, on time. 

And now we will understand why the Rambam put the statement, "And it is impossible (l'hachazir) to bring back one soul of Israel, ever," after "And it could be done at a later time." Because it adds a deeper layer of understanding. 

The simple meaning is that "When a life is in danger, it pushes off everything," because "it is impossible (l'hachazir) to bring back one soul of Israel, ever." 

But it could be understood in a different way. The word l'hachazir, which means to bring back, could also mean to go back or undo. 

As explained above, "And the circumcision could be done at a later time," means that when a boy has a Bris at a later time, it helps for the time that he wasn't able to have it, this is because he was really always connected to Hashem, as every Jewish person is always connected to Hashem. 

A Jew is actually one with Hashem. And it is the deepest part of the neshama that is one with Him. That is what is revealed with a Bris. This connection can never be undone, so the words of the Rambam could be understood as, "And it is impossible for a soul of Israel to go back (on his connection with Hashem), ever." 

And it works both ways, as the Talmud tells us that Hashem says, "Whatever may be, they are My children, and to trade them for another nation (G-d forbid) is impossible." 

Hashem truly loves each and every one of us, we are one with Him and He is one with us. It is through serving Him in a way that is beyond our understanding, which the mitzvah of Bris represents - because it is done when a boy is a baby and doesn't understand what is being done - that we reveal the essence of our neshama, and draw the highest levels of G-dly light into the world. It is not something new, it is always there, because that is who we are. 

May we reveal our essence through serving Hashem beyond our understanding, and fill the world with G-dly light, this will surely hasten the coming of Moshiach. May he come soon. 

Appreciating The Miracles In Our Lives

Dear friends, 

The Haftora for Tazria is hardly ever read, but it is connected to our parsha. Even though we won't be reading it this year, because of parshas Hachodesh, it is connected to the month of Nissan, and has meaningful lessons. It is a beautiful Haftora, I hope you enjoy it. 

Yitzi 

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The Haftora for parshas Tazria is not read often, because in most years Tazria  and Metzora are read together, and when that happens, the Haftora for Metzora is read. Even in a leap year, when Tazria is read by itself, it is often also parshas Hachodesh, and the Haftora for Hachodesh is read instead. 

The Haftora tells of two miracles of our prophet Elisha. 

In the first miracle, a man brought Elisha 20 bread rolls made of the barley flour that recently ripened. Elisha told his helper to give it to his students whom he supported. His helper asked him, "How can I give this to a hundred men? (It's simply not enough)." Elisha responded, "Give it to the people to eat, for Hashem said, 'They will eat and have left over.'" He gave it to them, they ate and there was leftover, just as Hashem said. 

The second miracle was how he cured Naaman from Tzaraas. Naaman was the commander of the king of Aram's army, he was very well respected, because Hashem gave him many victories, but now he couldn't go out to war because he was inflicted with Tzaraas. 

One of Aram's raiding parties captured a young girl from Israel, and she became a servant to Naaman's wife. She said to her mistress, "If my master's request will be brought before the prophet in Shomron (Elisha), then he will cure him of his Tzaraas." We see here, the power of a young Jewish girl's simple faith in the Tzadik of the time, that brought about such a beautiful miracle and positive geopolitical ramifications as well, as we will soon see. 

Naaman went and told the king what the young girl said. The king told him to go to the prophet, and that he would send a letter to the king of Israel, telling him to instruct the prophet to cure Naaman. 

Naaman took a tremendous amount of silver, gold and garments, as a gift for the prophet, and he brought the letter to the king of Israel. When the king read the letter he rend his garments, because he was afraid that it was a trick, and that the king of Aram was using this as a pretext to go to war. Aram was the superpower of the region at that time, so the mere thought of going to war with them was terrifying. 

When Elisha heard that the king rend his garments, he sent a message to him, "Why did you rend your garments? Let him come to me and he will know that there is a prophet in Israel." 

Naaman came with a whole entourage to Elisha's house and stood at the door. Elisha didn't come out to meet him, he just sent a messenger to tell him to wash in the Jordan seven times, his skin will be restored and he will be ritually pure. 

Naaman got angry and left, he expected Elisha to honor him by coming out to greet him, call out to Hashem, wave his hand over the Tzaraas, and it would miraculously go away. But instead, he told him to bathe in the Jordan. He said that the rivers in Damascus are better than any of the waters in Israel, he often bathed in them, and it didn't help him. 

His servants approached him and respectfully suggested, that if the prophet would have told him to do something difficult, he would surely have listened to him, so now that he said to do something easy, shouldn't he try it? He took their advice and bathed in the Jordan seven times like Elisha said, and his skin became like that of a young boy. 

Naaman and his entourage returned to Elisha. Naaman stood before him and said, "Now I know that there isn't any G-d in the whole world other than in Israel, now, please accept a gift from your servant." But Elisha refused to take anything, he said, "By the Living G-d before Whom I stood (as a soul in the higher realms, before entering into the body), I can't accept (any gift)." Naaman begged him to take something, but he refused. Then he asked for two mule loads of earth from Israel, so that he could make it into an altar for Hashem, and he proclaimed, "For your servant will no longer offer burnt offerings or sacrifices to other gods, but only to Hashem!" 

Then he asked for forgiveness in advance, because he will have to go with his king when he goes to serve his idols, and he won't have a choice, but to bow with him. He said, "May Hashem please forgive your servant for this." And Elisha said to him, "Go in peace." From here we learn, that a gentile who accepted on himself to serve only Hashem, and to keep the Seven Laws that were given to the Children of Noah, is not obligated to sacrifice his life to sanctify Hashem. If he would be obligated, Elisha would have told him so, and that he could not bow. Instead he just told him to "go in peace." 

This, of course, was a great geo-political victory for the Jewish people, because now Naaman, the commander of the most powerful army in the region, became an ally to Israel. Also, I am sure that the story of the miracle reverberated throughout the region, and was a great sanctification of Hashem's name. 

The second miracle seems to connect well with the parsha. Parshas Tazria talks mostly about the laws of the Metzora, and the miracle was how Elisha cured Naaman, a Metzora, from Tzaraas. But how does the first miracle, about the loaves of bread, connect to our parsha? 

Rashi and the Radak provide the explanation. Rashi says that it was "During Pesach, when grain ripens." The Radak says, "It was from the first barley that was harvested, it was the time of the barley harvest." The Ralbag, Metzudas David and Metzudas Tzion say similar things. In this instance, the Haftora is also connected with the time of year. 

Whenever Tazria is read by itself, it is in the month of Nissan, before Pesach, or on the Shabbos before, when we bless the month of Nissan. The month of Nissan is a time of miracles, the time when the barley ripens and is harvested, and on Pesach the Omer offering, which was from barley, was brought in the Temple. The first miracle is about barley in the month of Nissan. 

This also adds more meaning to the second miracle, because Tazria doesn't have anything to do with open miracles. So how does the miracle aspect connect to the parsha? It doesn't necessarily, rather, it is connected to the time of year, Nissan, a time of miracles. 

I use the term "open miracles," because, of course, Tazria speaks about pregnancy and birth, which are miracles, but they are the kind of miracles that Hashem put into nature. Also, Tzaraas was not a natural ailment, it was not leprosy, it was a spiritual condition, that came because of spiritual reasons. So in a way, it was a miracle as well. But  being that it was more common, it was not like an open miracle. However, though these kind of miracles are more common, they are still miracles, and perhaps the Haftora is highlighting the point of miracles, to let us know, that we should see and value the miracles in nature and the more common miracles we experience every day. 

We are left with a question. Why did Elisha refuse Naaman's gift? We have rules about when one may accept tzedakah from an idol worshipper, generally we shouldn't, but there are certain situations where we can accept it secretly, and in certain dire situations, one is permitted to take it openly. However, Naaman wasn't an idol worshipper, he proclaimed openly that he will only serve Hashem. The Rambam says that from this kind of person, you can accept tzedakah and distribute it even to Jewish needy. So why didn't he accept it? 

From the Rambam's words, "If... He gave, we accept it," we understand that only after the fact do we accept it, but to begin with we don't. The Rambam also says there, "If he wants to do a mitzvah... in order to receive merit, we don't stop him." Again, we don't stop him, but to begin with, if he wants to make it a regular thing, we would not allow it, because it is as if he is creating a new religion and the Rambam says, that this is not allowed. 

And perhaps, the miracle and the whole experience was all the more powerful, and a greater sanctification of Hashem's name, because he didn't take the gift. And therefore, it had a greater effect on Naaman and all that heard what transpired. 

May we experience and value the miracles in our daily lives. And may we merit to experience the greatest miracle of all, the coming of Moshiach. May he come soon.