Showing posts with label holiness. Show all posts
Showing posts with label holiness. Show all posts

Holiness of a Different Kind

Mar 11, 2011 at 10:47 AM | Posted by Rabbi Joshua


Parashat Vayikra

This week we begin reading the book of Leviticus. To many people, this is just a book of do's, don'ts, and lots of boring details. However, what most people do not realize is that packed within the entire book of Leviticus are details of Holiness.

According to the great Jewish thinker Abraham Joshua Heschel:

“The question of religion is what we do with the presence of G-d: how to think, how to feel, how to act; how to live in a way compatible with our being created in the image of G-d.”

Holiness is not some mystical state we all someday hope to obtain. Rather, according to Scripture holiness is a lifestyle. If we want to know how to live a holy life, HaShem gives us the details – show neither partiality to the poor nor deference to the mighty … don’t stand idly by the blood of your neighbor … keep my Shabbat … observe the mitzvot …

These are the details of holiness. The Torah often paints an image quite different from our western concepts of what it means to be holy. Although there is an element of mystery to holiness, holiness also does not exist apart from a way of life. We are to be holy because G-d is Holy.


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Praying with their Feet

Jan 15, 2011 at 10:30 PM | Posted by Rabbi Joshua


This weekend we remember the inspiring legacy of Reverend Dr. Martin Luther King, Jr. and his role in not only the civil rights movement in America, but for his contributions to humanity, and his leadership to a generation.

But why discuss MLK on a Jewish blog?

Many people today are unaware that Jewish individuals and clergy played a tremendous role in the civil rights movement. One of the most prominent Jewish figures in this struggle was none other than Rabbi Dr. Abraham Joshua Heschel - one of the greatest Jewish theologians of our time (Heschel is pictured at far left in the above picture, along with Rabbi Maurice Eisendrath (carrying the Torah), and Rabbi Everett Gendler).

In a tremendous article on the two great figures, Dr. Susannah Heschel (Heschel's daughter) points out that "Heschel and Dr. King marched arm in arm at Selma, prayed together in protest at Arlington National Cemetery, and stood side by side in the pulpit of Riverside Church."

According to Susannah Heschel:

"The relationship between the two men began in January 1963, and was a genuine friendship of affection as well as a relationship of two colleagues working together in political causes. As King encouraged Heschel's involvement in the Civil Rights movement, Heschel encouraged King to take a public stance against the war in Vietnam. When the Conservative rabbis of America gathered in 1968 to celebrate Heschel's sixtieth birthday, the keynote speaker they invited was none other than King. When King was assassinated, Heschel was the rabbi Mrs. King invited to speak at his funeral."

For Heschel, the march from Selma had tremendous spiritual significance. Following the march, he wrote:

"For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying."

On this day, as we remember the legacy of MLK, we also recall his friend and colleague, Abraham Joshua Heschel. A holy pair who truly learned to pray with their feet - and taught others to do so as well.



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Justice as Holiness - Part II

Jan 4, 2011 at 11:43 AM | Posted by Rabbi Joshua

The Prophets

Yesterday in the first part of this three-part series I introduced the concept of justice as holiness and explored its foundation in the Torah. Today we move on to the Prophets.

The biblical prophets echo a call to social justice. Part of the prophetic role in calling the Jewish people back to covenant faithfulness includes a clear condemnation of injustice in all its forms. According to the biblical prophet Isaiah, G-d requires action to accompany our faith:

“Here is the sort of fast that I want –

releasing those unjustly bound,

untying the thongs of the yoke,

letting the oppressed go free,

breaking every yoke,

sharing your food with the hungry,

taking the homeless poor into your house,

clothing the naked when you see them,

fulfilling your duty to your kinsman!” (Isaiah 58:6-7)

According to Isaiah, a great reward accompanies those who take action to free the oppressed. The theme of social justice is so central to the theology of the biblical prophets that it is even described as a central component of Messianic redemption. Isaiah 61 is attributed with being a Messianic passage, and is believed to describe a proclamation of Messiah:

“The Spirit of the Sovereign LORD is upon me,

because HaShem has anointed me to announce good news to the poor.

He has sent me to heal the brokenhearted;

to proclaim freedom to the captives,

to let out into the light those bound in the dark;

to proclaim the year of the favor of HaShem.” (Isaiah 61:1-2a)

In fact, we see this fulfilled in Luke 4:16-22 where Yeshua stands up to read the Haftarah in the synagogue in Nazareth. After reading these exact words from Isaiah 61, Yeshua closed the scroll, returned it to the Gabbai, and stated, “Today, as you heard it read, this passage of the Tanakh was fulfilled.” In this passage Yeshua declared himself to be that messianic figure. Furthermore, Yeshua saw his role as the “mevaser” – the bearer of not only a message of hope, but of actual deliverance from physical oppression.

We often think of the “good news” as simply referring to the spreading of the Gospel message, or the “captives” mentioned as those in the world who are ‘lost’ and need to know the message of Yeshua. This is not entirely wrong. But over-spiritualizing the text loses its practical message - an idea central to biblical theology – that Messiah has come to bring about justice for the oppressed and actual freedom for those who are bound. According to the prophets, encompassed within the “good news” is a message of social justice. They must go together – concern for both the physical and spiritual well-being of others. And they are equally important!

Tomorrow, in our final segment of this series to kick-off the New Year, we'll explore the concept of justice as holiness in the Apostolic Writings ...


*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.


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Justice as Holiness - Part I

Jan 3, 2011 at 1:23 PM | Posted by Rabbi Joshua

*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.

As Messianic Jews, we have a unique obligation to pursue social justice. This mandate is not just a hip cultural movement but is deeply connected to our spiritual lives. The Torah makes clear that the pursuit of justice is holy work. It is a vital part of preparing the world for the coming of Mashiach.

The Torah repeatedly calls us to stand up for the downtrodden and to recognize every person as created b’tzelem Elohim, in the image of G-d (Genesis 1:26-27). This is especially true regarding strangers in our midst:

"You are not to deprive the sojourner or orphan of the justice which is his due, and you are not to take a widow’s clothing as collateral for a loan. Rather, remember that you were a slave to pharaoh in Egypt; and HaShem your G-d redeemed you from there. That is why I am ordering to do this." (Deuteronomy 24:17-18)

The Torah considers the treatment of strangers a matter of justice. The way we treat strangers reveals our gratitude to G-d for redeeming us from Egypt (or lack thereof). Therefore, we are further commanded in Deuteronomy: “Justice, only justice you must pursue!” (16:20)

According to the Torah, holiness is not some mystical, esoteric state of being. Rather, it is a way of life and a pattern of action. To “do holiness” is to partner with G-d in bringing redemption into the world. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are downtrodden. Why? Because the Torah states “Anochi HaShem … Because I am HaShem … and you are to be holy as I am holy (Leviticus 19:2)”.

We are additionally commanded in the Torah: “Do not stand idly by the blood of your neighbor” (Leviticus 19:16). Regarding this verse the Talmud asks:

“What does the verse mean, ‘Do not stand idly by your neighbor’s blood?’ It means that if a person sees his fellow drowning, mauled by beasts, or attacked by robbers, he is bound to save him (b. Sanhedrin 73a).”

The rabbis clearly understood that when we see someone in trouble we are commanded to act. This goes beyond only when someone’s life is in danger. In fact, the Talmud further states that if we do not act upon injustice, we are directly responsible for not doing so:

“All who can protest against [something wrong that] one of their family [is doing] and does not protest, is held accountable for their family … A citizen of their city is held accountable for all citizens of the city. [All who can protest against something wrong that is being done] in the whole world, is accountable together with all citizens of the world (b. Shabbat 54b).”

From the perspective of the Torah, we must act whenever we see injustice. And if we do not act, we are personally responsible for the outcome.

Tomorrow we'll explore the concept of Justice as Holiness within the Prophets ...


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Holy Brother: A Reflection on Reb Shlomo

Oct 24, 2010 at 12:45 PM | Posted by Rabbi Joshua

Today marks the 16th yahrzeit of Rabbi Shlomo Carlebach z"l. His influence on the Jewish community is in some ways completely unmeasurable.

It is almost impossible to walk into a synagogue today and not hear at least one of his melodies. So many of his songs have become so famous that they are now simply referred to as "traditional Jewish folk songs." All of us (at least us youngsters) grew up with songs like Am Yisrael Chai and Siman Tov u'Mazel Tov. For many of us who know these melodies as synagogue staples it is hard to believe that they were not handed down at Sinai and passed along ever since (a small joke).

It is also difficult to meet a Jew (particularly a boomer) who does not have a story of how Reb Shlomo changed their lives. Not only did Reb Shlomo change the world musically, he changed it one sweet neshama at a time. He always referred to everyone as "holy sister..." or "holy brother..." and greeted everyone with a smile and a hug. And everyone who met him, even for a moment, felt as though he was their best friend.

And interestingly, there is a whole new generation of people, like myself, who have been so incredibly impacted by Reb Shlomo - and yet, we never personally met him. His music, his stories, and his teachings are continuing to inspire people spiritually.

What is even more amazing are the stories people do not know. Stories that have only surfaced since his passing. Stories of how he would go to prisons and visit and sing to Jews and non-Jews, sick children who Reb Shlomo would visit in homes and hospitals, and the countless dollars he extended to anyone in need. Not only was he a great rabbi to the world - he was also a rabbi to the fringes of society. Reb Shlomo considered every soul a diamond. Some, he said, might need a little polishing, but everyone was special. Many homeless, unaffiliated, and even countless non-Jews all referred to Reb Shlomo as "my rabbi."

Although most people know Reb Shlomo for his music, many do not know about how great a chacham (a sage) he truly was. Reb Shlomo was born in Germany to a great line of rabbis. He was considered a prodigy as a young child, and his parents made sure that he received only the best tutelage in his studies of Torah and Jewish law.

As the Second World War broke out in Europe, his parents came to America, where his father planted a synagogue. Reb Shlomo continued his studies, eventually finding himself at the prestigious Lakewood Yeshiva (a sort of Harvard of the yeshiva world).

During his time in America, Reb Shlomo became more and more intrigued with Chasidus - the philosophy and way of life of Chasidic Jews. And then something happened to him that changed his life forever - the Holocaust. Upon hearing of the devastating news of the Holocaust, Reb Shlomo decided to leave Lakewood for the Lubavitcher Yeshiva in Crown Heights. Many people asked Shlomo what his reason was for choosing to leave the prestigious Lakewood yeshiva for what was considered a much lesser yeshiva. And Reb Shlomo responded with, "I have '6 Million' reasons ..."

What attracted Reb Shlomo to Lubavitch Chasidus was its emphasis on outreach. Its insistence that every Jew is holy. That is why Reb Shlomo left Lakewood. Following the Shoah, he foresaw his role as being prophetic - as being a light to rekindle the Jewish flame.

Rabbi Shlomo Carlebach personally did more than any other Jew in modern times in regard to keruv (Jewish outreach). Reb Shlomo is personally credited with bringing tens of thousands of Jews back to Judaism and spirituality. What was his secret? Getting involved! He went to places where Jews were. If that meant to Jewish day schools ... he went. If that meant to prisons ... Shlomo packed his guitar. If it meant to Buddhist ashrams and temples ... Reb Shlomo went singing the most Jewish of songs. And it worked!!!

Shlomo was just who he was. Reb Shlomo, along with his colleague, Reb Zalman Schachter-Shalomi (who later founded the Jewish Renewal Movement) were the creators and the initiates of outreach on college campuses, “Chabad Houses,” and engaging people in the specialness of being Jewish. Reb Shlomo truly understood the mitzvah of “leaving the world more Jewish than you found it.”


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Yom Kippur: Life, Death and Proper Protocol

Sep 17, 2010 at 8:43 AM | Posted by Rabbi Joshua

Traditionally, Leviticus 16, which deals with the proper protocol for the High Priest during the special Yom Kippur service, is read in the synagogue on the morning of Yom Kippur. The Torah introduces the Yom Kippur service immediately following the death of Aaron’s two sons, Nadav and Avihu. This demonstrates that there is a direct connection between this tragedy and Yom Kippur.

According to the Sages, part of the transgression committed by Aaron’s two sons is that not only did they offer improper offerings, but they entered into the Holy of Holies, which only the Kohen HaGadol (the High Priest) is allowed to do. Rabbi Eleazar ben Azariah (First Century) comments that either sin would have been enough to warrant their death. As a result, the entire rest of the chapter deals with the proper protocol of Yom Kippur and the order for the High Priest’ to enter into the Holy of Holies.

It is taught that Moses’ long process for seeking forgiveness on behalf of the Jewish people for the sin of the Golden Calf ended on the tenth day of Tishrei (Yom Kippur) when he returned with the second set of tablets. That day became associated with forgiveness. The Torah, in several references, goes into great depth as to the specifics of Yom Kippur and the proper way of observing the most holy day.

The obvious question is why the Torah goes into so much detail regarding the observance of Yom Kippur? The Jewish holidays are known as mo’edim. The word mo’ed, in Hebrew, is best translated as a divine set/appointed time. It is a time when G-d chooses to meet with us. Yom Kippur is our opportunity for a supernatural encounter, and the day G-d’s forgiveness and mercy is most abundant. G-d wants to be in relationship with us, and Yom Kippur is our opportunity to perfect ourselves and prepare ourselves to be used by G-d in the coming year.

According to Tosefta Rosh HaShanah 1.13:

"All things are judged on Rosh HaShanah, and their fate is sealed on Yom Kippur."

Beginning on Rosh HaShanah, when the Book of Life is opened, and judgment begins, the shofar is sounded to call our souls to repentance. The Rambam states that the shofar beckons our souls to:

"Awake, you sleepers, from your sleep! Arise, you slumberers, from your slumber! Repent with contrition! Remember your Creator! (Hil. Teshuvah 3:4)"

The shofar serves to call us to teshuvah (to repentance), and for G-d to act mercifully toward us and pardon us for our shortcomings.

G-d gives us the opportunity of the High Holiday period to prepare ourselves and make things right with both our Creator, and with those around us. The Torah is concerned about all these details because G-d cares about protocol. Each detail on Yom Kippur teaches us that it is not about ourselves. That the world does not revolve around us. Each one of us is reminded of our ultimate fate and judgment on Yom Kippur, and our individual, as well as corporate need for atonement.

Yom Kippur is also a reminder of G-d’s mercy and ability to bring atonement for our shortcomings. According to Hebrews 9:6-28, Yeshua is our Great High Priest, and it is through him that kapparah, that atonement for sin has already been made. By seeking to truly make things right this Yom Kippur, and to carefully observe G-d’s instructions regarding this most holy day, let us merit the sealing of our names in the Book of Life, and the ultimate assurance of our atonement through Yeshua. May the final shofar blast at the end of Ne’ilah, the final Yom Kippur service, truly be the blast which announces the arrival of our long-awaited and beloved Messiah!

G’mar Chatimah Tovah – May you be sealed for a wonderful New Year!


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Shavuot: A jewel worth dusting off

May 18, 2010 at 2:11 PM | Posted by Rabbi Joshua


Apart from Orthodoxy and more traditional forms of Judaism, Shavuot is one of the least observed holidays within the wider Jewish community. For far too many Jews today, Torah is no longer at the core of our existence. Many of us have lost our zeal – and as a result, have lost a particular hope as well.

Shavuot is a unique jewel, and within it gleams the hope of the world to come.

The giving of the Torah on Mt. Sinai was a dramatic and miraculous experience. It was filled with thunder, lightning, trembling blasts of a heavenly shofar, and HaShem descending on the mountain in a column of fire. At the base of the mountain, trembling before G-d, we took upon ourselves the mitzvot through our utterance of “na’ase v’nishma” – that everything HaShem has said, we will do and we will obey.

Yet this is not the end of the story. For within the giving of the Torah was a remez, a hint of more to come. Our sages teach us that,

All the prophets prophesied only concerning the days of the Mashiach (b. Sanhedrin 99a).

Our holy prophets foretold that a renewal of Torah would be brought through Mashiach, when G-d would take the Torah and inscribe it upon our hearts (Jer. 31, Ezek, 36 & 37, etc.), making it ever more personal. This must happen in order to prepare the world for the final culmination of Yemot HaMashiach – the Messianic Age.

Within Ma’aseh HaShlichim, the book of Acts, the emissaries and followers of Mashiach were gathered together observing Shavuot when the promise of our holy prophets became a reality. In events similar to the original giving of the Torah (heavenly voices, miraculous occurrences), a mystical fire descended similar to the fire which fell on Mt. Sinai. However, this time the fire descended and divided itself, and came to rest upon each individual who was present. This experience caused the Written Torah and the Living Torah, through the Ruach, to be inscribed upon the deepest parts of our hearts, enabling a new heavenly power, and Malchut HaShamayim, the Kingdom of Heaven to be infused into the earth in a new way.

As we observe Shavuot beginning this evening, let us not forget that we are not only reliving the giving of the Torah, but may we also be inspired to a greater reality and a new hope. May we receive a greater impartation of the Ruach, a renewal of the Written Torah and the Living Torah inscribed within us, and may we become greater partners with HaShem in preparing the world for the coming of Mashiach.


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The value of the person in the crowd

May 14, 2010 at 8:58 AM | Posted by Rabbi Joshua

Parashat Bamidbar

This week’s Torah portion, Bamidbar (‘in the desert’), begins the book of Numbers. The book is called Numbers in English after the census taken at the beginning of the parasha. The act of counting individuals seems quite trivial and without meaning. In addition, the census seems to appear out of nowhere. As such, what is the purpose of the census?

The Hebrew of the text provides an answer. The literal translation of the phrase, “take a census – se’u et rosh” is “lift up the head.” According to Chasidic thought, the purpose of the census was to reach out to the core of the Jewish soul. When each person is counted, everyone is equal. No one is counted twice and nobody is skipped. The famous commentator Rashi adds that because the Jewish people are precious to G-d, "He counts them all the time."

The census was meant to level the playing field and show equality and value of every single individual. Each person has a purpose.

This concept is emphasized even further in the parasha. Detailed instructions are given as to the order of the camps and the specific roles of the cohanim within the Tabernacle. Great care is taken to emphasize that not everyone can do every job. The Levite cannot do the job of the Cohen, and vice verse. And a general Israelite cannot do either of their jobs. And yet, the entire Tabernacle cannot function without each person working together to perform their individual role. For when each person accomplishes their own assigned tasks, the entire puzzle is brought together.

You and I may not be a Cohen, or even a Levite. But we do have a unique role to play. The Torah tells us that each one of us is created “b’tzelem Elohim – in the image of G-d (Gen. 1:27).” We are partners with G-d in bringing redemption into the world. We are called to infuse holiness into the world around us. A Jewish understanding of holiness requires action. Just as Yeshua taught,
"May Your kingdom come, may Your will be done, on earth as it is in heaven." (Mat. 6:10)
According to the great Jewish thinker, Abraham Joshua Heschel,
"The question of religion is what we do with the presence of G-d: how to think, how to feel, how to act; how to live in a way compatible with our being created in the image of G-d."
Just as the cohanim acted, existed, and served within the Holy; so are we to do. Our challenge is to ask ourselves, “are we a reflection of HaShem, serving in our own unique role within G-d’s sanctuary for the service of our community, the restoration of Israel, and the redemption of the cosmos?” If not, what is holding us back?

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Holiness in Doing

Apr 22, 2010 at 8:50 PM | Posted by Rabbi Joshua

Acharei Mot - Kedoshim

This week’s Torah portion seems to be a long list of do’s and don’ts. If so, why does it talk so much about holiness and being holy? What is the connection?

Parashat Kedoshim is one of my favorite parashiot in the Torah. For it clearly illustrates the stark distinction between the concept of holiness as understood within the Jewish community and much of the western world. Holiness in the Torah is not some mystical, esoteric state we all somehow strive to attain; but is rather a state of being, and a way of living our lives. In the Torah, holiness is establishing G-d’s Kingdom and Presence here on this earth. It is partnering with G-d in bringing redemption into the world.

The Torah portion is called Kedoshim because it is all about holiness. It is the instructions of how to live a life that is holy and pleasing unto G-d. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are down trodden. Why? Because the Torah states “Anochi HaShem … Because I am HaShem … and you are to be holy as I am holy (Leviticus 19:2)”.

It is a concept radically different from many of our own understandings of what we perceive as holy. For holiness is establishing G-d’s Presence among us and through us. Yeshua intrinsically understood this. Yeshua came to serve, and to ransom his life for ours (Mark 10:45). After all, it is in this week’s Torah portion we find the commandment echoed by Yeshua, “V’ahavta l’Raeicha Kamocha – To love your neighbor as you love yourself (Lev. 19:18).” For Judaism clearly teaches that how we treat one another is a direct reflection upon our relationship to G-d.

This is what Yeshua even taught us to pray for, “May Your Kingdom come. May Your Will be done, on earth as it is in Heaven (Matthew 6:9).” Let us pray for the inspiration and strength to lead lives that are holy and pleasing to G-d. May each of us pursue justice, follow Torah, and protect those downtrodden.

HaShem our G-d, open our eyes for opportunities to serve you, and help us see the world and our neighbors the way you see them. And may we merit your soon coming and the ultimate redemption in the messianic age!


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Awesome Days

Sep 24, 2009 at 10:10 AM | Posted by Rabbi Joshua

We are currently in the Yomim Nora'im - the 10 days between Rosh HaShanah and Yom Kippur - known as the Days of Awe.

During these 10 days, we are focused on Teshuva (Repentance) and preparation for Yom Kippur. Special insertions are added to our daily prayers which focus on the themes of G-d as King, G-d's judgement, and G-d's holiness. We also recall prayers referring to the Book of Life.

Remember us for life, O King Who desires life, and inscribe us in the Book of Life - for Your sake, O Living G-d ... Who is like You, Merciful Father, Who recalls His creatures mercifully for life ... Blessed are You, our G-d, the Holy King. (From additions to the Amidah during the Days of Awe).

These 10 Days of Awe (and the whole High Holiday period) are meant to recall G-d's mercy. As Rabbi Wayne Dosick notes, although our "prayers are solemn and serious, they are also filled with joy and with hope. For Judaism teaches that G-d is ready and very willing to forgive the transgressions of those who come in sincere repentance."

HaShem's desire is for relationship with us. And the High Holidays are opportunities to meet with G-d in the most intimate of times. The 10 days help us to more intently focus on those things which hold us back in life, and from the presence of HaShem.

Although we should be focusing on repentance, forgiveness, and overcoming life's obstacles every day - G-d, also knowing the procrastinate nature of humanity, has built into the calendar specific times in which we are obligated to deal with those shortcomings. Otherwise we might just continue to sweep them under the rug. For most of us, the last thing we want to do is go to someone we may have hurt in the last year to seek forgiveness. Or confront a person for the hurt they have caused us. But by doing so, and allowing forgiveness to take place, we remove more of those spiritual stumbling blocks. We are able to break free of the weight of guilt, shame, anger, and inadequacy.

The Days of Awe are awesome days because they are what you make of them. My deepest prayer would that they would be for you a time and blessing and restoration.

Shabbat Shuvah

The Shabbat that always falls between Rosh HaShanah and Yom Kippur is very special, and called Shabbat Shuvah (literally, the Shabbat of Repentance). This Shabbat continues those themes which started during the month of Elul, flowing through Rosh HaShanah, and the 10 Days of Awe. Special prayers are added to the liturgy, and special readings for the Haftarah are read - emphasizing the themes of repentance and forgiveness.

The special Haftarah readings for Shabbat Shuvah are from Hosea 14:2-10, Joel 2:15-17, and Micah 7:18-20. Each of the readings emphasize repentance, preparation, and G-d's readiness to forgive.

G'mar Chatimah Tovah - May you be sealed for a wonderful New Year!

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Quote of the day

Jun 11, 2009 at 2:52 AM | Posted by Rabbi Joshua

For the Hasid, spiritual pride is the greatest roadblock on the spiritual journey. As we engage in this or that spiritual exercise, we imagine ourselves growing more holy. This is pride. The quality of your spiritual practice rests on the quality of your intention. And there is only one right intention: to do what you do for its own sake, what Judaism calls lishmah. To engage in a spiritual practice with the intent of gaining something in return is to practice idolatry.

Rabbi Rami Shapiro, Hasidic Tales, p. 80

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Quote of the day

Jun 8, 2009 at 2:01 AM | Posted by Rabbi Joshua


If your ears are not open to the crying of the poor, then your ears are deaf, and you will not hear G-d calling either.

- Rabbi Shlomo Carlebach

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