Something that I have heard for decades is that we don’t
really know what the order of events is in the Geula process. Is the Redemption first, then Moshiach, the
return of the Jews to Israel, the Temple, etc?
What will be the mysterious chain of events that we can look forward to
experiencing? Well, it turns out that we
do know. Hashem has given us extensive
detail in scriptures and even information on where we are now and to what we
should look forward next. An even bigger
surprise is we say the order five times a day in our prayers.
The Talmud, tractate Megillah 17b, states that the Shemoneh
Esrei (some call it the Amidah or silent prayer) order of blessings and
requests is the order this process will occur.
We say the Shemoneh Esrei three times a day silently and then twice we
have the repetition, totaling five times.
This is perhaps one of the most difficult topics that I
have attempted on this blog. The
information is extensive (volumes have been written), and is very deep. To try to describe in this physical world the
information below when most of it is very spiritual in meaning, is close to
impossible. But, I feel it is very
important for me to try since it answers many questions that I have received
over the months. Since March I have
receive over 1100 comments and private Emails which have included a plethora of
inquiries. I tried to answer them on a
very basic level but could only do them justice if we were to talk on a much higher
level – a spiritual level. I have
explained several times that Torah is the most difficult subject in the
world. The text at its deepest level is
beyond human comprehension considering that it was created by an Infinite
Intelligence. Enough said. Let’s get started.
I’ve organized this in several parts. The first is to briefly (not completely) tell
you what the Talmud says. Then I will
attempt to explain most of the parts.
This also will be a very abridged discussion since, as already stated,
there are volumes written on the subject. Then, with Hashem’s help, I will attempt to
explain where we are in the process. The
last part will be the most difficult part to understand and will probably be
the most controversial answer I have ever attempted.
Talmud Bavli - Megillah 17b
‘To the ‘Amidah prayer’. Where
is this derived? — As it has been taught: ‘Simeon the Pakulite5 formulated eighteen blessings in the presence of Rabban
Gamaliel in the proper6 order in Yavneh.7 R. Johanan said (others report, it was stated in a
Baraita): A hundred and twenty elders, among whom were many prophets, drew up
eighteen blessings in a fixed order’.
Our Rabbis taught: Where do we
derive that the blessing of the Patriarchs 8 should be
said? Because it says, Ascribe unto Hashem,
you sons of might.9 And where that we say
the blessing of mighty deeds?10 Because it says, Ascribe unto Hashem glory and strength.11 And where that we say sanctifications?12 Because it says, Ascribe
unto Hashem the glory due unto His name, worship Hashem in the beauty of
holiness.13 What reason had they for mentioning understanding14 after holiness? Because it says, They shall sanctify the Holy One of Yaakov and shall stand in
awe of the G-d of Yisrael,15 and next to this, They also that err in spirit shall come to understanding. What reason had they for mentioning repentance16 after understanding? Because it is written, Lest they, understanding with their heart, return and be
healed.17 If that is the reason, healing should be mentioned next
to repentance?18 — Do not imagine such a thing, since
it is written, And let him return unto Hashem
and He will have compassion upon him, and to our G-d, for he will abundantly
pardon.19 But why should you rely upon this verse? Rely rather on
the other! — There is written another verse, Who
forgives all your iniquity, who heals all your diseases, who redeems your life
from the pit,20 which implies that redemption and
healing come after forgiveness. But it is written, ‘Lest they return and be
healed’? That refers not to the healing of sickness but to the healing [power]
of forgiveness. What was their reason for mentioning redemption in the seventh
blessing?21 Raba replied: Because they [Yisra'el] are destined to be
redeemed in the seventh year [of the coming of the Mashiach],22 therefore the mention of redemption was placed in the
seventh blessing. But a Master has said, ‘In the sixth year will be
thunderings, in the seventh wars, at the end of the seventh the son of David
will come’? — War is also the beginning of redemption. What was their reason
for mentioning healing in the eighth blessing? — R. Aha said: Because
circumcision which requires healing is appointed for the eighth day, therefore
it was placed in the eighth blessing. What was their reason for placing the
[prayer for the] blessing of the years ninth? R. Alexandri said: This was
directed against those who raise the market price [of foodstuffs], as it is
written, Break You the arm of the wicked; and when David said this, he
said it in the ninth Psalm.23 What was their reason
for mentioning the gathering of the exiles after the blessing of the years? —
Because it is written, But you, O mountains
of Yisrael, you shall shoot forth your branches and yield your fruit to your
people Yisrael, for they are at hand to come.24 And
when the exiles are assembled, judgment will be visited on the wicked, as it
says, And I will turn my hand upon you and
purge away your dross as with lye,25 and it is
written further, And I will restore thy
judges as at the first.26 And when judgment is
visited on the wicked, transgressors cease,27 and
presumptuous sinners28 are included with them,
as it is written, But the destruction of the
transgressors and of the sinners shall be together, and they that forsake
Hashem shall be consumed.29 And when the
transgressors have disappeared, the horn of the righteous is exalted,30 as it is written, All
the horns of the wicked also will I cut off, but the horns of the righteous
shall be lifted up.31 And ‘proselytes of
righteousness’32 are included with the righteous,
as it says, you shall rise up before the
hoary head and honour the face of the old man,33 and the text goes on, And
if a stranger sojourn with you. And where
is the horn of the righteous exalted? In Yerushalayim,34 as it says, Pray for
the peace of Yerushalayim, may they prosper that love you.35 And when Yerushalayim is built, David(36) will come, as it
says.
5) Possibly
this means ‘cotton dealer’ (Rashi).
6) I.e. one based on Scriptural texts, as explained infra.
7) V. Ber. 28b.
8) The first blessing, containing the words, the El of Avraham, the El of
Yitzchak, and the El of Yaakov’. For the ‘Amidah prayer v. P.B. pp. 44ff.
9) Tehillim 29:1. ‘Sons of might’ is taken as a description of the Patriarchs.
The Talmud renders: ‘Mention before Hashem the sons of might’, i.e., the Patriarchs.
10) The second blessing, mentioning the ‘mighty deed’ of the resurrection.
11) Tehillim 29:1. (12) The third blessing beginning, ‘You are holy’.
13) Ibid. 2. (14) In the fourth blessing, beginning, ‘You grant to man
understanding’.
15) Yeshayahu 29:23f.
16) In the fifth blessing, commencing, ‘Bring us back, O Father’.
17) Ibid. 6:10.
18) Whereas in fact it comes in the next blessing but one, ‘redemption’ being
interposed.
19) Ibid. LV, 7.
20) Tehillim 103:3f.
21) Concluding, ‘Blessed are You, O Hashem, who redeems Yisrael’.
22) V. Sanh. 97a.
23) In our books it is the tenth (v. 15), but the Talmud apparently reckoned
the first and second Psalms as one.
24) Yechezkel 36:8.
25) Yeshayahu 1:25.
26) Ibid. 26. The next blessing proceeds, ‘Restore our judges’. etc.
27) MS. M. minim (plur. of min v. Glos.).
28) Mentioned in the next blessing. This, however, was not one of the original
eighteen, v. Ber. 28b.
29) Ibid. 28.
30) The next blessing concludes, ‘the support and trust of the righteous’.
31) Tehillim 75:2.
32) Mentioned in the same blessing. ‘Proselytes of Righteousness’ are converts
who completely accept the Jewish creed and life.
33) VaYikra 19:32.
34) Mentioned in the next blessing.
35) Tehillim 122:6.
36) Mentioned in the next blessing, which commences, ‘Cause to sprout quickly
the shoot of David’.
The
blessings of the Shemoneh Esrei, in their correct order, are:
- Patriarchs.
- G-d's Might.
- G-d's Holiness.
- Insight.
- Repentance.
- Forgiveness.
- Redemption.
- Healing.
- Blessing of the Years (prosperity).
- Ingathering of Exiles.
- Restoration of Justice.
- Downfall of the Heretics.
- Support of the Righteous.
- Rebuilding Jerusalem.
- Reinstatement of the Davidic Kingdom.
- Acceptance of Prayer.
- Temple Service.
- Thanksgiving.
- Peace.
That was
the easy part. Now to try to explain the
parts without writing a book.
1, 2
& 3 make us realize before we can make our requests in life that we must
know to Whom we are talking and to have complete confidence that He is the Only
Source of Salvation. As our forefathers discovered, it is only with
the Might and Holiness of Hashem can we succeed.
4. Insight
You graciously endow man with wisdom. [This blessing begins the middle section of the Shemoneh Estei, in
which we make his requests of Hashem.
The first
plea is for
wisdom
and insight, because a person’s intelligence is his or
her primary characteristic, the one that sets us apart from animals.] We ask for wisdom and for insight, so that we can draw proper conclusions and achieve intellectual discernment (Vilna Gaon). This
request is fulfilled by our study of Torah so we are asking Hashem for all that
is needed to strive and succeed in our efforts.
5. Repentance
Our Father. Only in this prayer for repentance, and in the
next one, for forgiveness, do we refer to Hashem as our Father. A father has the responsibility to teach his son the proper way to live, but even if a son has rebelled and become estranged, the father's compassion will assert itself if his son repents and seeks forgiveness (Eitz Yosef). And influence us to return. Hashem never compels anyone to repent, but if a person makes a sincere beginning, Hashem will make his way easier.
The most important aspect of repentance is not admitting to your
mistakes but the action taken as a follow-up to correct the mistake. No trickery, no shortcuts – just good honest
effort to make positive changes. Hashem
knows our intensions better than we do.
If we do what we are suppose to do, then:
6. Forgiveness
Forgive ... pardon, Forgiveness, means not even harboring resentment or ill will, while pardon, means
only giving up the right to punish for a wrong, (Abudraham).
7. Redemption
See our suffering. Though Israel’s suffering results from its own sins, our enemies cannot rightfully claim that they merely do Hashem’s work,
since Israel suffers much more than necessary at their hands. Similarly, many commentators explain that the
Egyptians were punished for
oppressing and
enslaving the Jews, even though Hashem
had decreed suffering and slavery, because the Egyptians, in their wickedness, greatly exceeded Hashem’s decree (Eitz Yosef). And redeem us, from the trials and agonies of everyday life (Rashi; Megillah 17b). For Your Name's sake. Israel’s suffering
is a reflection on our G-d, and therefore, a desecration of His Name (Eitz Yosef).
8.
Health
and Healing
Heal us, HASHE; then we will be healed. Sometimes human
beings or angels are Hashem’s agents to heal illness, but in that case, the cure may only be partial or temporary. [Or the pain or
other symptoms may be relieved, while the illness itself remains uncured (Siach Yitzchak). But if Hashem Himself undertakes to cure the patient, we are confident that it will not be a temporary or a partial measure: then we will be healed (Eitz Yoseffrom Zohar).] A very important concept is that this blessing
provides spiritual healing. As I have said in the past, the Soul causes
physical pain and illness as a way of helping us reach Tekun. If we have spiritual healing, physical
healing results as well. This is a prime example of a very deep concept being
made simple – it would take much more to truly explain all the details.
9. Year of Prosperity
Bless on our behalf. We request a blessing on our general business activities and then proceed to ask for abundant crops. Even in bad times some people prosper, and even in good times some farms and businesses fail. We ask not only for general prosperity, but that we be allowed to share in it (R'S.R. Hirsch).
Dew and rain. The mention of rain in the second blessing of the Shemoneh Esrei is an expression of praise only. There we praise Hashem the Life-giver, Who controls the elements and provides wind and moisture as needed in the seasons when they generally occur. Here we make the request that He give us rain;
therefore it is recited only when rain
is actually beneficial for the agricultural cycle. Since rain is needed in early fall in Israel, the recitation is begun there on 7 Cheshvan, much earlier than
elsewhere. From Your bounty. Food
acquired In a morally corrupt manner lacks the holiness to nourish the soul. Therefore, we ask that Hashem satisfy us from His bounty, not from earnings to
which we are not entitled (Yaaros D'vash).
10. Ingathering of Exiles
Sound the great shofar: There are three differences between this prayer for
redemption and the earlier one of #5 Redemption: (a) The earlier
blessing refers to Hashem's daily help in all sorts of crises and
suffering, while this one refers to the future Redemption from exile; (b) the earlier blessing
refers only to physical salvation, while this one is a plea for spiritual
deliverance; (c)
this one specifies not only freedom from oppression, but the ingathering of all exiles
to Eretz Yisroel. What this means to us is
that Geula can come to an individual before the ingathering and the final
Geula. I will expound on this point more
when I talk about where we are in the Geula process.
11. Restoration of Justice
Restore our judges. When Elijah heralds Messiah's coming, he will first
re-establish the Sanhedrin, and then the Redemption will begin. A secondary theme of this prayer is the wish that Hashem help all Jewish judges rule wisely and
justly (Yaaros D'vash). - And our advisers, i.e., the prophets who gave wise advice in both
spiritual and temporal affairs (Olas Tamid). Sorrow and groan: sorrow, results from actual want
or pain, such as hunger or destruction. ; groan,
refers to inner turmoil, such as worry, depression, or fear (Vilna Gaon)
12. Against Heretics
And for slanderers. This
blessing was not part of the original eighteen blessings; it was instituted in Yavneh, during the tenure of Rabban Gamliel ll as Nasi of Israel, sometime after the destruction of the Second Temple. The blessing was composed in response to the threats of heretical Jewish sects such as the Sadducees, Boethusians, Essenes, and the early Xtians, who tried to lead Jews astray through example and persuasion, and used their political power to oppress observant Jews and to slander them to the anti-Semitic Roman government.
13. The Righteous
The remnant of their scholars. The term Sofer refers to those who transmit the Oral Torah from generation to generation (Auodas Yisrae/). These four categories of people - righteous, devout, elders, scholars are the leaders of the nation. Because the nation needs them, the Sages instituted a special prayer for their welfare (R' Yehudah ben Yakar), And we will not feel ashamed. One who puts his faith in people feels ashamed, for he has been shown to be helpless on his own. But he is not ashamed to have trusted in Hashem as no one can succeed without His help (Dover Shalom).
14. Rebuilding Jerusalem
And to Jerusalem. Having sought Hashem's
blessing on Israel's leaders and the righteous; we seek His blessing for the Holy
City. No blessing is complete until the seat of holiness, Jerusalem, is rebuilt in all its grandeur (Iyun
Tefillah).
The throne of David. Jerusalem cannot be considered rebuilt unless a worthy descendant of David is seated on the throne
(R' Yitzchak Zev
Soloveitchik).
15. Davidic Reign
The offspring
of ... David. Zechariah (6:12) teaches that Messiah's name will be Tzemach, literally, the sprouting or flourishing of a plant. This indicates that the normal process of redemption
is like the barely
perceptible daily growth of a plant (Iyun Tefillah).
In the
previous blessing the mention of David indicates that the realization of Jerusalem depends on the Davidic heir. Here we are taught that the ultimate salvation of the Jewish people is possible only through the Davidic Messiah.
16. Acceptance of Prayer
[In the middle section of Shemoneh Esrei we have asked Hashem to grant our specific needs. We now close the section with a general plea that He take note of our call and grant our requests. Pity
and be compassionate. Pity refers to an artisan's special regard for the product of his hands; while compassion is the emotion aroused upon seeing a totally helpless person. 0 Hashem, pity us because we are Your handiwork, and be compassionate because we are nothing without You! (Vilna
Gaon).
Prayers and
entreaties. Rashi (Deut. 3:23) explains that an entreaty is a request for an
unearned gift. This expression is used by the most righteous people, because they are aware that no human being can claim that Hashem "owes" him something. Gur Aryeh
explains that the righteous use the term entreaty only when praying for themselves, but when praying for the community they use Prayer, because Israel as a community
deserves Hashem's help,
17. Temple Service
Be favorable. This begins the final section of Shemoneh Esrei. Like a servant who is grateful for having had the opportunity to express himself before his master, we thank Hashem for having been attentive to our prayers.
The service. As we conclude Shemoneh Esrei, our substitute for the Temple's sacrificial service, we ask that the true service be restored to the Temple (Eitz Yosef).
The fire-offerings of Israel. Since the Temple is not standing, this phrase is allegorical. It refers to: the souls and deeds of the righteous, which are as pleasing as sacrifices; Jewish prayers that are like offerings; or the altar fires and sacrifices of the Messianic era. Some punctuate the blessing to read: ... restore the service...and the fire
offerings of Israel. Their prayer with
love accept favorably.
18. Thanksgiving [Modim]
Rock of our lives. Our parents are the "rocks" from whom our bodies are hewn, but from You we receive life itself (Eitz Yosef). We shall thank You. Having begun the blessing by describing Hashem's greatness and our relationship to Him, we now specify those things for which we thank Him. For our lives. Lest anyone think that he is master over his own life, we acknowledge that every breath and heartbeat are a direct result of Hashem's mercy (Olas Tamid). Our souls that are entrusted to You. The word neshamah refers to the higher soul that provides man his holiness, as opposed to the lower soul that merely sustains him. During slumber, the neshamah leaves the body and is, so to speak, entrusted to Hashem's safekeeping, to be returned to man in the morning (Derech Hashem).
Your miracles ... Your wonders. Miracles are the extraordinary events acknowledged by everyone to be the results of Hashem's intervention. Wonders are the familiar things that we do not regard as miracles because we have grown accustomed to them, such as breathing, raining, and growing. We thank Hashem for both miracles and wonders, because we recognize that He is their Creator (Eitz Yosef).
19. Peace
Establish peace, is recited only times when the Priestly Blessing
is given (O.C. 127 :2). At other times, Abundant peace is recited instead. The six forms of good listed here - peace, goodness,
blessing, graciousness, kindness, and compassion - allude to the six blessings of
Bircas Kohanim (Eitz Yoseg).
Graciousness, kindness and compassion. Man goes through stages of development in life.
When he is growing and improving, he is
the recipient of Hashem’s graciousness. In
his period of maturity, when an individual may not improve, but continues the accomplishments
of his more fruitful period, then Hashem grants him kindness. Sometimes he declines or does not deserve Hashem’s
help, but even then Hashem shows compassion (lkkarim),
The above description of the 19 prayers of the Shemonah
Esrei came from the commentary of the Artscroll daily player book. Although the order of the prayers are as
described in the Talmud, there was much information in the Artscroll commentary
that would enhance the statements that I am about to make concerning the
process of the Geula and the time within which it will happen. First of all, you can see that the process is
not instantaneously accomplished. From
start to finish the goal of process is very involved and could take time. What determines the amount of time is you the
individual. It is obvious that not every
one of us is at the same stage of the redemption process. For example the most prominent Rabbis of today
are not waiting for insight, looking to start their repentance, waiting for
forgiveness and, for that matter, waiting for redemption. As you saw above number 7 and number 10 both talk
of redemption. Number seven was more of
an individual redemption while number 10 after the in gathering of the exile is
alluding to the final redemption. Yet,
one might ask if an individual has received all the stages of redemption up to
number 10 and has already made Aliyah in Israel, has he or she already
completed the in-gathering of the exile on an individual basis? If an individual is up to step 14 the
rebuilding of Jerusalem, one might argue that the Jews have returned to
Jerusalem and the city is very much built up. I personally have gone to Jerusalem three
times in the past week and am in awe at how beautiful and built-up the city
Jerusalem is. Then we get to the coming of Moshiach ben Dovid and wonder. What
Rabbi Keduri said was that the Moshiach will here by Av 5772. The fact is the Moshiach is here and Rabbi Keduri’s
statement came to fruition. The problem
with most of us is we don't understand this statement. Rabbi Keduri never said that he would be
announced on CNN including a videotape showing him coming in on a donkey. He never said that he was coming to my house
to knock on my door and shake my hand. All
he said was he would be here by that time and since we know the individual that
is to be anointed Moshiach lives in Jerusalem, he is, nevertheless, here.
I even question what does it mean that the Geula will be
upon us and 5772. By the Rambam’s
definition, redemption will be “business as usual but there will be no enemies
or evil around us.” I have mentioned
that I personally live in the city that doesn't even have a police force. In 9 1/2 years that I have been here I have
not seen any evil around me. Nobody in this city has television. Very few people listen to radio since we are
in a mountainous area, there are very few stations available to make it even
worthwhile having a radio. Very few
people have computers other than those who need them for business purposes. The schools in the city frown upon children
being around computers and have even been known to turn down children who come
from homes with computers. What does all
this mean? Most of the people in this
city don't have a clue as to what is going on in the world. They are not aware
of the evil, suffering and, in many cases, even the financial hardships. If there were such a thing as the redemption
being announced to the world, most people around me including myself would see
no daily change in our activities. In other words, I, and most of my neighbors
have already received our personal redemption.
Am I personally waiting for the Moshiach with the changes
that the Moshiach will bring about. Even
that is a misnomer since everything that will happened as a result of the
Moshiach and the Geula will come from Hashem, not a person. So it is not Moshiach that I'm waiting for,
but Hashem's changes. Did Moshe Rabbenu cause plagues, split the sea, bring Manna
from heaven and water to come from rocks?
There are many other changes that are expected that I am already living
on a daily basis. All from Hashem. I experience miracles all the time that
wouldn’t have been known to me in New Jersey.
It says in Scriptures that Hashem created many worlds. One of the connotations of that statement is
that each one of us is a separate world. No two individuals in this world experience
the same thing. The design that Hashem
provides for each of us is for the good and merciful treatment that each of us
needs. I have had readers recently
question why certain things that the Rabbi's have been predicting have not come
to fruition. I believe that all is happening as they had said but being
experienced on an individual basis according to where you stand with Hashem. If you are skeptical about things, then in
essence you must be lacking faith and trust in Hashem. I believe you may be waiting much longer for
redemption or not experiencing it at all. What are my statements based on? Prophecy from the Torah. We are told that the events of the first
redemption would repeat themselves in the end of days. Interestingly enough only 20% of the
Israelites had enough faith in Hashem to follow Moshe into the desert. 80% of the Israelites perished in the plague
of darkness. There seems to be similar
numbers and percentages of Jews today that may fall into the same categories of
having faith or not having faith. In
other words, one might ask are most of the Jews of today not going to
experience redemption? Even the 20% that
went into the desert were still measure-for-measure happy or unhappy depending
upon how much they were serving Hashem and having faith in Him. It all comes down to measure-for-measure (I
have been saying that since March) when we ask what each of us individually
should be experiencing in the end of days. If we are following the ways of Hashem I
believe we are either already there or soon to be. If you are a sceptic, a complainer or, even
worse, a heretic, don't expect Hashem to shower you with blessings. We really need to take this week before Rosh
Hashanah and do the best repentance we have ever done. Whatever you do measure-for-measure you will
receive in return. We are individuals
and are treated as individuals. There is
no such thing as blending into the crowd or assimilating into society. Throughout history the Jews have painfully
experienced that lesson. Hashem keeps
tabs on each one of us – what we think, what we say and what we do. If it is a positive act according to His ways,
we receive measure-for-measure a positive response. It is an exact science. Hashem is consistent and totally to be
trusted. He doesn’t play practical jokes
and He doesn’t change His mind. The
design of this world and the life we live are constant. Hashem makes the world look random just to
facilitate our free will; but, it is not random, it is, by design, for each of
us. Your deeds, good or bad, will
repay you in kind.
Since March I have basically said the same message
repeatedly. I am amazed that I am still getting an occasional comment or E-mail
that is so negative that the person doesn't even realize what he or she is
doing to himself or herself. I had one
yesterday from an individual who argues everything he ever said to me and he
has appeared on many other blogs with the same negative attitude. He wrote to me and asked why I have censored
him from this blog; I thought I would answer him now. We are in a time where Hashem wants to see
complete unity and love amongst all Jews. Criticism, conflict, and even worse hatred
have no place in the Jewish community. If
an individual disagrees with something that I have said, that individual has
the opportunity to privately E-mail me or send me a comment telling me where I
am incorrect. The comment should include
definite information from Scriptures showing me the error of my ways. I am only interested in Hashem’s
opinion. Since March I have had many individuals who
have told me "you are wrong."
The problem is without telling me specifically where I was wrong and
proving it with Hashem's opinion. A
statement such as you are wrong is meaningless and not very nice to my readers.
If I made a mistake according to
scriptures, I would need to repent and the only way that I could rectify my
mistake is an immediate change. Why am I
bringing this up right now? This is the
greatest reason why many will never see the redemption or the Moshiach. Hashem wants us all to work together, love
each other, help each other, be nice to each other and then. and only then. are
we all deserving of the time of redemption. It's interesting to me how I seem to be more
concerned about my fellow Jews’ welfare than they are about themselves. I guess, living Hashem's truth makes it
obvious. I ask you with very little time
left until the too- late-date, to take everything that I am saying very
seriously and with a plan for corrective action. Time is running out. It is your future and your eternity that
concerns me. Am I perfect with no
mistakes? Absolutely not! I am human and
I know many flaws that I continue to work on. The one big difference is that having studied
Torah for many years and knowing what Hashem wants of me, I am aware of what I
need to work on, and that Hashem will help me in every way. I have peace of mind because of my strong
faith and trust in Hashem and I know that it will carry me and my family to a
wonderful future. All I ask is that each
one of you joins me.
