Archive for the '4.1 Purim' Category

Men Hiding: Genesis, Purim, and Kavanuagh

We just made it through the holiday season and the next holiday is Hanukkah on the distant horizon weeks from now on December 2-10. This is why it is particularly weird that I woke up this morning thinking about Purim which is not until March 20, 2019. It was less strange seeing that we are reading Parshat Bereishit this week. In one of my favorite passages in the Talmud the Rabbis mix the stories of Purim with earlier narratives in the Torah. There we learn:

From where in the Torah, [do I know] Haman? “Is it from (hamin) this tree” (Genesis 3:11). From where in the Torah, [do I know] Esther? “And I will surely hide (astir)” (Deuteronomy 32:18).  Where is Mordecai mentioned in the Torah?… As is written “Flowing myrrh” (Exodus 30:23), which the Targum renders as “Mira Dachia“. ( Chullin 139b)

There is clearly some fun word play going on here, but why is it important that Haman is prefigured in the story of the Garden of Eden? What is that context? There in Genesis we read:
The Lord God called out to the man and said to him, “Where are you?” He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.” Then God asked, “Who told you that you were naked? Did you eat of (hamin) the tree from which I had forbidden you to eat?” The man said, “The woman You put at my side—she gave me of the tree, and I ate.” ( Genesis 3:9-12)

The scene is set. Adam and Eve ate of the Tree of Knowledge and God is coming to inquire as to what they did. God asks Adam two questions:

  1. Who told you that you were naked?
  2. Did you eat of the tree from which I had forbidden you to eat?

We see in Adam’s answer that he ignores the first question ( subject of other writing) and only answers the second question by way of blaming Eve if not God for his eating that which was forbidden. In some mystical way Haman is prefigured in the Torah as the allure of not taking responsibility for what Adam himself did and hanging the blame of others. Just as the fruit of the Tree of Knowledge is removed from the tree at the start of our narrative, Haman is returned to the gallows he created for Mordecai at the end of the Megilah. There we see humanity is redeemed when Esther, who is hidden, reveals herself. She is the Eve who Mordecai and the rest of her people are proud to follow.

While these parallel images do frame the Eden and Purim stories, what I find most compelling today is the story of men not taking responsibility for their actions and blaming women. In all of the proceedings for Judge Kavanaugh for the open seat on the Supreme Court he has yet to take responsibility for anything he might have done consciously or unconsciously.  Regardless if Kavanaugh gets the seat or not, this whole situation has cast violence against women up against “being fair to men” that seems to be eerily prefigured by the Megilah. There King Ahasuerus orders Queen Vashti to come before the king wearing only her a royal crown, to display her beauty to the people and the officials. Upon her refusal he was incensed and did not know what to do so he turned to his advisers. There we read:

Thereupon Memucan declared in the presence of the king and the ministers: “Queen Vashti has committed an offense not only against Your Majesty but also against all the officials and against all the peoples in all the provinces of King Ahasuerus. For the queen’s behavior will make all wives despise their husbands, as they reflect that King Ahasuerus himself ordered Queen Vashti to be brought before him, but she would not come. This very day the ladies of Persia and Media, who have heard of the queen’s behavior, will cite it to all Your Majesty’s officials, and there will be no end of scorn and provocation! “If it please Your Majesty, let a royal edict be issued by you, and let it be written into the laws of Persia and Media, so that it cannot be abrogated, that Vashti shall never enter the presence of King Ahasuerus. And let Your Majesty bestow her royal state upon another who is more worthy than she. Then will the judgment executed by Your Majesty resound throughout your realm, vast though it is; and all wives will treat their husbands with respect, high and low alike.” (Esther 1: 16-20)

In our tragic version of the Megilah we make Dr. Chistine Blasey Ford show up to display her vulnerability to the peoples and the officials on national TV and still question the victim. Hiding behind a sham of an FBI report the advisers and the King are claiming that any concession to veracity Dr Ford’s accusations would lead to “no end of scorn and provocation” and be very bad do men. In a new low for the President and the country Trump mocked Christine Blasey Ford at a rally in Mississippi, casting doubt on her testimony about her alleged sexual assault.

I for one want to thank Dr Ford, our modern-day Vashti, for elegantly, gracefully, and humbly showing up to show us that our elected officials of naked behind their crowns of power. This is a moment for us to reflect and redefine who has power in our kingdom. We need to be bigger than Haman, Adam, Memucan, or our modern-day King Ahasuerus and his officials. Power and gender need not be a zero sum game. And most urgently we see in the Garden of Eden as today, men cannot hide behind a woman. Men need to learn how to accept responsibility for their actions without blaming women. Truly that will be the only way we will uproot scorn and provocation from across the kingdom. Image result for senate confirmation dr ford

 

 

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Purim Today: Xenophobia, Sexism, and Violence

At a town hall meeting last Wednesday night, Senator Marco Rubio was grilled over gun control by students from Marjory Stoneman Douglas High School in Parkland, Fla., where a gunman killed 17 people. On Comedy Central’s Daily Show, Trevor Noah argued that Rubio was “totally out of sync with the entire room,” also pointing out the clip about assault-rifle loopholes. “That was such an epic fail. Rubio said the solution like it was the problem.”

Then Noah related the moment to the “Me Too” movement: “It reminded me of the reaction that a lot of men had to  the ‘Me Too’ movement, you know, when people were like, ‘If we carry on like this, we’re going to live in a world where men can’t even hit on their female staff. Oh, that is what we want? Okay. OK, fair enough, I misunderstood.'”

I was thinking of this when reading Megilat Esther. At the start of the story Achashverosh is having a series of parties. Amidst the revelry the king instructs his wife Vashti the Queen to show up to his party to display her beauty. She refuses and a crisis ensues. The king has no idea what to do when she refuses to obey him and calls on his advisers. Memuchan steps forward and advises that the king.  He warns: “Queen Vashti has committed an offense not only against Your Majesty but also against all the officials and against all the peoples in all the provinces of King Achashverosh. For the queen’s behavior will make all wives despise their husbands…“( Esther 1:20). The fear is that the Queens sleight of her husband’s unreasonable request will have implications all over the kingdom that women will not obey men.

This in turn becomes interesting in that one of the critical moments of the Megilah is when Mordecai beseeches Esther to proactively meet with the king without being asked and reveal her hidden identity to save her people. After the whole Vashti affair Esther knows that it is risky but relents on the condition that the people fast with her in solidarity. There we read:

“Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!” So Mordecai went about [the city] and did just as Esther had commanded him. (Esther 4:16-17)

Esther is courageous and as we know the whole plan comes together and the people are saved. The story turns on Esther’s leaning in and also Mordecai doing what he was commanded to do. At the start of the story the fear was that women would not obey men, and here in the end we see that we were saved because a man obeyed a woman. Like Rubio and Trevor Noah’s making fun of Rubio, the perceived problem is actually the solution. Throughout history  xenophobia, sexism, and violence are mixed together to distract people from the real problems facing their lives. The more things change the more they stay the same. These forces of division are just out of sync.

Yadid’s Bar Mitzvah Speech for Tetzaveh and Purim

This week marks the first anniversary of Yadid’s Bar Mitzvah. It is hard to believe that he is about to be 14 years old and in a few short month he will be off to high school.  To mark this moment I wanted to share the Dvar Torah Yadid gave at the ceremony he had at our synagogue.

When I was in Toronto, for my cousin Eliyahu’s Bar Mitzvah, our friends the Horowitz’s suggested I go to a high quality, low cost tailor nearby. I went to the tailor and I tried on a couple of suits. While wearing the suits I felt like a king. I started thinking about how clothes affect how people are seen and see themselves. My sister, Emi, can be intensely focused on her clothes and has said, “ Clothes is life”.  While I was learning with Rabbi Marder I had a thought that clothing has a role in helping people connect with the the idea of majesty. But how? You might ask.

In this week’s Torah portion, Tetzaveh, we see an elaborate description of the Bigdei Kehuna. Part of the Bigdei Kehuna is a vest that is turquoise- Techelet, gold and purple (Exodus 28:6-8). Like the blue color of a hyperlink linking web pages the Techelet connects the Cohan’s clothing to the Techelet  in our ancestor’s tzitzit, eventually to G-d’s  Kisei Hakavod– saphire heavenly throne. Now we see that our ancestors looked at the Bigdei Kehuna and saw a representative of God in heaven.

What does it mean to represent God? In regard to this I wanted to share  an interesting piece by Kafka. He wrote, ” The emperor of the imperial sun sent a messenger out with an important message; a strong indefatigable man running through the crowd. Every time the messenger met resistance he would point at his breast which bore the sign of the sun- the king’s symbol and people would get out of his way ( Emperor of China).

Maybe this is why my Abba is always getting on my case about wearing tzitzit?

So when our ancestors saw the Kohen Gadol they saw a representative of God. If that is how our ancestors saw the Kohen Gadol, how did the Kohen Gadol see himself?

We read in Tetzaveh that the Kohanim were dressed like this because, “ l’kavod uLetriferet” (Exodus 28:2). Meaning they were dressed up for honor and splendor. But whose honor and whose splendor? Who? The Kohanim, God, or even B’nai’ Israel? The answer is, likely, that it was for all three. The Kohanim are singled out and special. How could they not see themselves as special sporting the tekhelet and the special robes?

The symbolism of clothing, and its connection to both honor and position, is very much present in this week’s Haftorah as well. King Saul has failed to carry out G-d’s instructions and the Prophet Samuel announces that HaShem has now rejected Saul as king. Samuel turns away to leave and Saul grabs Samuel’s tunic, ripping it. In response to that Samuel said just like this, “HaShem has ripped the kingship of Israel away from you today.”  Here we see that the  clothing carries the full symbolism of the role.

In the words of the Bard, “Spend all you can afford on clothes, but make sure they’re quality, not flashy, since clothes make the man” (Hamlet). Saul admits to his wrong doing, then begs Samuel to not embarrass him in front of the elders of the people. He pleads Kabdeni– for his honor.  We hear the root Kavod here, echoing the use in the description of the Kohen’s clothing, “l’kavod ultifaret” and G-d’s Kisei Hakavod – heavenly throne.  Saul is not worried about how he represents God’s honor, only how his honor is perceived by B’nai Israel. Unlike in this week’s parasha,Torah portion, when the Kohanim are serving God to honor God, Saul, having lost God’s favor, is not focused on how he represents God as the king. Rather, Saul is more concerned with how being king represents him in front of the people.  Sad for Saul.

Interestingly we see a similar discussion in Megillat Esther which I will be reading tomorrow at my Bar Mitzvah ( Yadid’s Bar Mitzvah was celebrated the next day on Purim). Achashverosh wakes up in the middle of the night and he has the book of chronicles read to him. It is brought to his attention that Mordecai saved his life and was never recognized or rewarded for this. Achashverosh asks Haman: “מַה לַעֲשׂוֹת בָּאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ- What he should do  “to honor someone the king wants to honor” ( This was according to Onkelos’ translation of  yakar as kavod )?  Haman says that the man should be dressed in the king’s clothes, wear the king’s crown and be paraded around Shushan on the king’s horse. The king agrees – well, sort off.  He says that Mordechai should be led around with the king’s clothes and the king’s horse. Notably, he excludes the crown. By Haman’s asking for the crown and the king excluding the crown we can see that both Haman and Achashverosh see the crown not just as another accessory of his outfit, but wearing the crown has symbolic value which means that the person donning the crown is king.  The clothing themselves imply something royal, and that crown seals the deal.

So, what connects our three texts? And how do they help our understanding of the concept of honor? In the Megillah, on a superficial way honor can be worn, but it is much harder to actually  attain. In the haftorah, we learn that even if one is stripped of kingship, one should not be stripped of honor.  There is a baseline of honor due to everyone, even someone who has failed God. In Tetzaveh, the clothing is there for honor as well, but it less so to demand respect as to a king then to inspire a connection to the King.

The berachah, blessing, for seeing a king is Shechalak Mikvodo lebasar v’dam– that G-d has shared some of his honor with flesh and blood. When you see a king you should honor them- give them kavodI can imagine at the moment of my being faced with a real life King- l’kavod uLetriferet with all of their pomp and circumstance I would be overwhelmed. The very nature of taking this moment to make a beracha to God reframes the experience. Like our ancestors, we can double click on the Techelet from the Bigdei Kehunah and be taken to an image of God’s Kisei Hakavod – heavenly throne. The honor due to do a King is but a helek, a part, of God’s infinite honor.

It is true that we are all created B’Tzelem Elochim, in the image of God, and when we see a King we get a chance to see a magnified version God’s majesty.  This blessing gives us a way to give a flesh and blood king the proper respect regardless of their imperfection. This is like what we learn from Samuel. It also reminds us never to be fooled like Haman and Achashverosh into thinking  that majesty is as simple as wearing a crown. But how do we make sense of this blessing in light of the Megillah and in our world in which God is often hidden from view? As we will read in the Megillah tonight this corrupt world view leads to thinking that people can be bought and sold with no respect of their divine nature. Perhaps this is why we dress up in costume on Purim. In the absence of perceived God we can project an ideal that clothes might inspire us to seek out God and dress ourselves in the moral fabric that ensures that we treat everyone with respect and honor.

And when I stand here today in my Bar Mitzvah suit, I feel a little majestic. My family and friends are here from all over the world to celebrate me. But I take this moment to realized that clothes should inspire us to emulate something greater not make us think we are greater.

Thank you Rabbi Marder for helping me with my speech, thank you everyone for joining me for this coronation of sorts. Thank you Abba and Mami for helping me with troupe, planning and more, and thank you Shama, Emi and Libi for cheering me up when I was down and helping me see myself for what I can be with or without a majestic suit. Shabbat Shalom and have a majestic Purim.

I am still so proud of my majestic son.

A Matter of Perspective

Yesterday we celebrated Yadid’s Bar Mitzvah. For the occasion he prepared a Shiur. He allowed me to post he class here. It was a true pleasure celebrating the extraordinary person he is becoming. So here is what he said:

To quote from a book that my family enjoyed reading together “If every person in this room made it a rule that wherever you are, whenever you can, you will try to act a little kinder than is necessary – the world really would be a better place. And if you do this, if you act just a little kinder than is necessary, someone else, somewhere, someday, may recognize in you, in every single one of you, the face of God.” Wonder by R.J. Palacio.

In preparation for today I wanted ( or at least my Abba wanted me to) do a siyum. Over the last year I have learned Masechet Megillah as part of my Bar Mitzvah Bucket list. I wanted to share a short shiur– lesson as a completion of what my father and I learned.  

My favorite sugya in the Gemara was Megillah 16a which tells a crazy story:

When Haman goes to get Mordechai to dress him in the king’s clothes and parade him around town,  he finds Mordechai himself giving a shiur to the  Sages on the halakhot – laws of kamitzah. What you say is the kamitzah?

Image result for ‫קמיצה‬‎

Good question self. Well the kamitzah was the three finger measurement of fine flour used in the meal offering in the Temple in Jerusalem. When Mordechai sees Haman he tells the Sages to leave so they don’t get burned by his coals.

Which is interesting in that part of the meal offering itself, but back to the story in the Gemara.

Mordechai bravely stands alone before Haman, puts on his tallis and starts davening. We are left with a bizarre image of Haman patiently waiting for his mortal enemy to finish his prayers while Mordechai thinks he is about to be killed. After Mordechai finishes, Haman tells him that the king has commanded him to clothe Mordechai in the king’s clothes and parade him around town on the king’s horse. Mordechai says that he can’t do that because he is dirty and needs a haircut.

Why is he dirty and need a haircut? Excellent question self.

Seeing that his fortune has changed from nearly being killed to being paraded around town by his enemy – Mordechai leaves his state of mourning  and starts to toy with his adversary.

While that occurs Esther closes all the barbershops and bathhouses. She is mean that Esther.

In order to obey the king’s decree Haman had no choice but to cut Mordechai’s hair and bathe him. Haman then dresses him in the king’s clothes and bends down so that Mordechai can climb onto the king’s horse. As Mordechai is climbing on to the horse he kicks Haman. Haman responds quoting Proverbs (24:17) and says “Do not rejoice when your enemy falls.”

While doing so Haman’s daughter, lets call her Antikke is standing on a roof and sees Haman walking and Mordechai on the horse. Antikke thinks that the person being lead around in the King’s clothes is Haman her father and the person leading him around is Mordechai. Thinking it is Mordechai from that distance she throws a chamber pot full of poop onto her father’s head.

When I think about this story in the context of the entirety of Megillat Esther I think we can learn some important lessons but I will let you be the judge of that:

1) There are many perspectives in this story that are alternating between comedy and tragedy. In the beginning of the story Mordechai’s perspective is that he is about to be killed. Antikke’s perspective is that she thinks she will punish her father’s enemy but instead punishes her father. Throughout the Megillah it seems that  G-d isn’t actually present, especially in this story we, with the reader’s perspective  see a majestic plan unfolding.

 

2) I as a reader find it problematical that the so called victims of the story are mistreating people. For example Esther’s effort to close the barber shops and showers just seems cruel in that it is engineered to shame Haman. Similarly when Mordechai kicks Haman. He didn’t just kick him, he responds to a Torah quoting Haman by  dismissing him outright, being mean spirited and being dismissive of non- Jews. This is resonant with what we see at the end of the eighth perek when the Megillah. There we read “Moreover many from among the people of the land declared themselves Jews, for the fear of the Jews had fallen upon them.”( Esther 8: 17)  I appreciate that they were feeling oppressed, but why do they need to make others feel oppressed?  

This is especially troubling because of current events where groups are being persecuted as in the Megillah. I hope that we come together as a nation to end persecution of anyone. The root of hatred is fear, we cannot fight it with more hatred, only with more love. This can only happen when we don’t tolerate bad behavior but also don’t behave badly ourselves. We have to strive to keep the highest standard of conduct.

I wanted to summarize what I have learned in light of my becoming a Bar Mitzvah.  There seems to be two main ideas here:

1) In this sugya as in life the line between comedy and tragedy is perspective. As Abraham Lincoln said- We can complain because rose bushes have thorns, or rejoice because thorn bushes have roses. In becoming a Bar Mitzvah I think about this quote whenever something goes wrong or someone does something wrong. I remind myself to regain the right perspective so that I can bring my best self. I try to do this because, lets say if, not that this ever happens, but imagine that Shama and Emi are fighting, and no one was around. They both tell my mom what happened individually and no matter how hard they try, they will tell the story slanted towards themselves. So in order to hear what really happened you have to see the situation from both perspectives. In any conflict there are always three perspectives: his side, her side and the truth.  I think this is why my family liked Wonder so much, because every chapter was told was a different perspective.

2) The other big idea is that we have to be just in our ends and our means. As we saw in this sugya even Mordechai himself might confuse the blessed Mordechai with cursed Haman in being unnecessarily cruel to his adversary. It is a hard lesson to learn for myself or even for our people but I realize that being the victim is never an excuse for behaving poorly.

Thank you friends and family for helping me get through this journey of sorts. Thank you all who came from out of town, from Canada to Argentina. Thank you Abba for learning Masechet Megillah with me and helping me with this speech, thank you Mami for teaching me troupe and the Mincha service, thank you both of you for helping me navigate through this strange world and thank you Shama, Emi and Libi for cheering me up when I was down, and making me feel proud of who I was, from any perspective.

Motherless Child: Esther And Our Nation

On Purim we are introduced to the heroine Esther who risks her life to save her people. At the start we read:
There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Yair the son of Shimei the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives that had been carried away with Yeconiah king of Yehudah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.(Esther 2:5-7)
So much attention is paid to her rise to power and how she risks everything for the sake of her people that we forget her humble origin as an orphaned refuge child. All of us are filled with images from across the world of refugee children from recent crises. Thinking about her I recalled Shlomo Gronich & The Sheba Choir cover of the classic Negro spiritual “Motherless Child”

Most people think that this song was composed by the children of slaves who were sold to other owners being raised without their parents. There is something haunting about a group of black Ethiopian immigrant children singing : “Sometimes I feel like a motherless child, Long way from my home”. Understanding  the loneliness of all of these children make me appreciate Esther in a deeper way.
In this light, Esther’s courage is significant beyond her as an individual. All of us in diaspora are living away from our mother land. Despite our salvation on Purim, we do not end up as an autonomous people in our own land as we do on Hanukkah. This is the reason we do not say Hallel today. We should still take a moment and appreciate that the”Jews had light and gladness, and joy and honor” ( Esther 8:16) amidst the darkness of hatred and bigotry. Esther represents our national courage to survive and even thrive in diaspora.
 Chag Purim Sameakh 

Fifty Shades of Purim

In the Midrash we learn:

Rav Assi said that young children began their Torah studies with Leviticus and not with Genesis because young children are pure, and the sacrifices explained in Leviticus are pure, so the pure studied the pure. (Leviticus Rabbah 7:3.)

I understand why people might think that the story of Genesis is too nuanced or even elicit for a young child and their initiation to learning. But still my children come back from kindergarten telling me stories of the Garden of Eden and not the sacrifices of the Temple. I find it similarly interesting that my children are taught the story of Esther at such a young age. Like the successful Fifty Shades of Grey the story of Esther is basically pornography.

Beyond the obvious nudity and drunken debauchery at the start of the story, there is some material that I do not think my kids are ready for yet. We read:

And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight; and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the scepter. (Esther 5:2)

As Freud is said to have said “Sometimes a cigar is just a cigar.” And sometimes a scepter is not a scepter.  Please do tell me how you might put this on the big screen.

Even the whole ceremonial cookie is pretty elicit. Some times  Persian Fertility cookie is just a Persian fertility cookie. Have festive holiday.

Fifty Shades of Anti-Semitism: Talking with Our Children About Purim

When my children were in Kindergarten they learned about the story of Esther in preparation for Purim. Five years ago, at the Purim Seudah, or festive meal, Yadid shared with me what he learned about Purim in school.  He learned that, Haman’s punishment (for attempting genocide) was having to walk behind Mordechai, who was riding on the royal horse, and pick up the poop. Yadid added with a smile that this is his favorite part of the story. This year at Purim, like every other year, I will try to fulfill the commandment to mistake the blessing of Mordechai with the curse of Haman. It struck me this year that I have been acculturated to expect Haman. He is a stock character in our history. As the adage goes, “What is the definition of an anti-Semite? It is someone who hates Jews more than you are supposed to.” I am thankful that Yadid was not taught of Haman and his sons being put to death, but I realize that in retelling the story of Purim, we have normalized anti-Semitism. From a young age Haman is not excused but he is to be expected.

I was reminded of a Sarah Silverman piece in which she corrects her niece who was astounded that 60 Million Jews died in the Holocaust. After correcting her that it is 6 million Jews, not 60 million, her niece responds “What is the difference?” There is a difference, “Because 60 million would have been unforgivable.” We make fun, but it is astounding to realize that the expectation of anti-Semitism has made us fulfill the commandment of mixing up Mordechai and Haman all year-long. As if anti-Semitism is normative, if not normal. That’s black and white.

You might argue that the hatred of Jews is a central theme of Jewish history. You would be correct. But when is it appropriate to share this with our children? Why would you want to raise your children to think that being hated is expected? Isn’t it black and white?

It is particularly scary raising Jewish children in a world in which there is a revival of anti-Semitism in Europe and elsewhere, ISIS is on the rise, and Iran is inching closer to having weapons of mass destruction to aim at Israel. In my mind part of the problem is that we have made it normal to hate the Jews. In each story in our history, we are left trying to figure out who loves us and who hates us. It is a sort of pornographic horror- we hate it, but we just cannot pull ourselves away from it. Like Fifty Shades of Grey, the global audience enjoys watching anti-Semitism. Purim is a time of grey, not black and white.  Esther is the queen and also the object of hate. It is the time when we confuse Haman for Mordechai and blessings for curses.

The rest of the year we need to know what is good and what is evil- black and white. Hating people for their religion, racial identity, gender identity, orientation, or ethnic identity is simply wrong and there is nothing normal about it. How will our children understand the horrors of anti-Semitism without trivializing it? We need to confront evil beyond making bad people “pick up the poop.”

-reposted from the Canteen


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