The Memorable Magic of Moroccan Cuisine

Moroccan cuisine feels like a tapestry woven by many hands. Berber, Jewish, and Arab traditions, layered and intertwined, all bringing their own melodies. Walking through the markets of Marrakech, I saw pyramids of spices. Golden turmeric, brick-red paprika, cinnamon sticks like little scrolls of Torah; each one carrying stories of trade routes, holidays, and family tables. The air itself is seasoned with memory.

Staying at La Mamounia felt like a home away from home; each day the staff greeted me with warmth and excitement about my premier fois visit to Morocco, as if they were personally hosting me in their own house. As I wandered through its courtyards, salons, and gardens, the architecture and design offered so many private, welcoming spaces that when I left, I found myself already promising to return for my prochaine fois in Marrakech.

On my first visit to Morocco in November 2025, I wanted to not just taste Morocco, but to learn how these dishes are created. How simple ingredients, time, and intention become something so soulful. What I discovered is that Moroccan cooking is less about fancy technique and more about faith in the process. You add a little spice, a splash of water, and you wait. What looks thin at first slowly deepens and thickens, becoming rich with flavor. It reminded me that our lives can feel watery and unfinished too, but with care, warmth, and patience, they can turn into something unexpectedly full of meaning.

These four new recipes are my first Moroccan “playlist.” Four songs in the same key, each with its own rhythm.

The fish tagine is the taste of the sea meeting the spice market. Fresh fish is nestled into a bed of tomatoes, peppers, herbs, and chermoula (garlic, cilantro, cumin, paprika and lemon). As it simmers, the sauce turns bright and tangy, a kind of Moroccan “chraime” that feels right at home on a Jewish table. I could imagine serving it for Shabbat, letting the aroma do the welcoming long before the first blessing.

Zaalouk, a smoky eggplant and tomato salad, is what happens when humble vegetables are treated with respect. The eggplant is charred, the tomatoes slowly cooked down with garlic and spices, then everything is mashed together until it becomes a silky dip. It’s served at room temperature, spooned into small bowls, surrounded by bread. Zaalouk taught me that side dishes aren’t really “sides” here they are an essential part of a chorus.

The lamb—our M’rouzia—sits at the center like a slow-cooked sermon. Onions sweat in the pot, then lamb, spices, water, and patience. For hours, you gently stir, flip, and watch. In a world that often celebrates speed, Moroccan lamb teaches a different kind of wisdom. Flavor comes from trust. You keep tending the pot even when nothing dramatic seems to be happening. Little by little, the sauce reduces, the spices bloom, and the meat relaxes on the bone. It is time made edible.

Finally, there is Seffa, a Moroccan cousin of noodle kugel made with sweet vermicelli with milk, almonds, and raisins. The fine noodles are steamed again and again until they are impossibly light, then dressed with perfumed milk, honey, cinnamon, and orange blossom. Raisins and almonds bring texture and a dusting of powdered sugar makes it feel like a celebration. Seffa blurs the line between side dish and dessert, between everyday and holiday. It’s a gentle reminder at the end of the meal that sweetness deserves its own place in the story.

Together, these four dishes feel like a journey through Moroccan hospitality and a reunion with familiar Jewish flavors. They invite us to slow down, to stir a little longer, to let the sauce thicken in its own time. They ask us to see how traditions can meet and mingle, like spices in a shared pot.

Water and Rainbows: Fracture, Light, and What Endures

Melted doubts drift off.
Fractures bloom in hidden hearts—
Rainbows born from pain.

Water is the only natural element that exists commonly in all three physical states: solid, liquid, and gas. Temperature catalyzes its transformation. The introduction or removal of energy reorganizes its internal structure and changes the ratio of air embedded within it. This installation uses these characteristics as a medium for exploring perception, time, and transformation. By juxtaposing water, ice, and glass the piece reveals how slight internal differences create profound visual and symbolic divergence.

Abstract of the Installation

From a distance, the viewer encounters a serene pool of water accompanied by two simple containers holding seemingly identical cubes. Through closer inspection it is revealed that one bucket contains ice cubes and the other contains glass cubes of the exact same size.

The installation is intentionally participatory, transforming each visitor from observer to co-creator. Every participant completes a two-step ritual:

  1. Take an Ice Cube
    The visitor lifts an ice cube and tosses it gently into the pool. Because the crystalline structure of ice expands and traps air, it floats effortlessly on the surface.
  2. Take a Glass Cube
    The visitor then selects a glass cube. Using a wooden mallet placed nearby, they tap the cube to create a subtle internal fracture. A shattering occurs inside the cube while its external form remains intact. The fractured glass cube is then tossed into the pool, where it sinks slowly below the surface.

Temporal Evolution

The installation unfolds over hours and days, using time as a central medium.

Immediate Observation (First Few Minutes)

The contrast is clear:
• The ice cubes float, their lower density making them buoyant.
• The fractured glass cubes sink, their high density pulling them below the surface.

Quiet dichotomies appears: lightness versus heaviness, fragility versus solidity, transparency versus opacity.

Short-Term Transformation (Hours)

As the ice melts, its solid form dissolves into the larger body of water. The literal disappears, leaving only the memory of the participant’s action.

Meanwhile, the fractured glass cubes begin to interact with sunlight. Internal cracks refract the light, creating small rainbows that shimmer below the water’s surface.

Material transformation becomes visual transformation.

Long-Term Display (Days)

After several days, the pool becomes a constellation of refracted color. As sunlight moves across the installation, the fractured cubes generate shifting prisms of light. Dynamic rainbows dancing across the water and surrounding environment.

The installation, once minimal and serene, becomes radiant and full of motion.

Artistic Intention

The piece leverages physical science to express a deeper meditation on:

  • States of being: Solid, liquid, and fractured forms coexist, reflecting human emotional and spiritual states.
  • Impermanence: Ice melts; only its effects remain.
  • The beauty within fracture: Cracks in glass become conduits for color, revealing the hidden aesthetics of internal disruption.
  • Perspective: From afar, everything appears identical. Closer participation uncovers the truth of variation and vulnerability.
  • Time: The artwork evolves without intervention, emphasizing patience, observation, and natural transformation.

Visitor Experience

The installation invites participants to:

  • Engage physically, not just visually.
  • Contribute to the evolving sculpture.
  • Witness how identical external forms diverge profoundly through internal structure.
  • Reflect on how subtle internal differences like air content, density, fracture patterns can lead to dramatically different outcomes.

The viewer becomes a collaborator in a quiet choreography between nature, physics, and light.

Biblical Symbolism and Interpretive Framework

Rainbows After the Flood: Promise After Suffering

In Genesis, following the Flood, God places a rainbow in the sky as a covenantal sign that destruction will never again be visited upon the world in such a total way. The rainbow emerges only after the storm symbolizing mercy, renewal, and divine presence following suffering. The installation echoes this moment: the refracted rainbows emerging from fractured glass within the water recall God’s promise that brokenness can give rise to beauty, covenant, and hope.

Breaking the Glass: Memory, Covenant, Fragility

The act of striking the glass cube with a mallet invokes the breaking of the glass at a Jewish wedding. That ritual simultaneously remembers the destruction of the Temple and affirms the irrevocable bond between bride and groom. Here, breaking the glass transforms it into a prism. An object whose internal fractures allow light to radiate outward. Pain is not denied; it becomes the source of illumination. A shattered inner structure becomes an engine of beauty.

Seeing From Afar vs. Seeing Up Close: A Commentary on Jewish Peoplehood

From a distance, the ice cubes and glass cubes seem the same much as the tribes of Israel, or the Jewish people in any era, may appear unified. Yet upon approaching, the differences become evident. This resonates deeply with biblical narratives where surface unity masks diverging inner commitments.

The Twelve Spies (Numbers 13–14): Faith vs. Fear

All twelve spies were children of Israel, tasked with viewing the Promised Land.
Yet ten returned with fear, despair, and rejection of God’s promise. They sought to stone Caleb and Joshua, who alone upheld faith and mission. The ice cubes represent those whose spiritual core is “full of air,” lacking substance and resolve. They float for a moment but inevitably melt into the undifferentiated water lacking the internal structure to endure.

Joseph and His Brothers (Genesis 37): Envy vs. Vision

Similarly, ten of Joseph’s brothers were consumed by jealousy and sought to destroy him. Superficially, they were all sons of Jacob, but their spiritual resilience diverged dramatically. Like the ice cubes, envy dissolves, leaving no enduring form.

Ice and Fractured Glass: Two Inner Responses

This installation does not seek to define or divide people, but rather to explore different inner responses to pressure, faith, and time—responses that can exist within individuals, communities, and even within a single life.

Ice

Ice is light because it contains air. It floats easily, but it cannot endure warmth for long. In the installation, ice represents moments when commitment is thin, when faith feels distant, or when connection to Torah, God, or Israel becomes fragile under heat or strain. Ice is not condemned; it is temporary. It appears solid, yet it inevitably dissolves back into the larger body of water, leaving no distinct form behind.

Fractured Glass

Glass, by contrast, is dense and enduring. When struck, it does not disappear—it fractures internally. Those fractures become pathways for light. In the installation, fractured glass reflects moments of struggle, doubt, or suffering that do not erase faith but deepen it. Even when broken, glass retains its structure and transforms light into color. What appears damaged becomes radiant.

Brokenness as Brilliance

Within this visual language:

  • Ice suggests impermanence—ease without depth.
  • Glass suggests endurance—strength that survives fracture.
  • Melting becomes a metaphor for dissolution.
  • Fracturing becomes a metaphor for transformation.
  • Rainbows emerge as symbols of covenant, hope, and divine presence revealed through struggle.

The work is not about who belongs and who does not. It is about what endures, what transforms, and what refracts light when tested.

For a more personal and narrative reflection on the ideas within this work, the companion essay, Remember the Rainbow That Remains, invites the reader into the lived and imagined experience behind the installation.

 

Remember the Rainbow That Remains

Imagine you are walking along a quiet stretch of Miami Beach just after sunrise. The air is cool and the horizon soft with possibility. As you approach a wooden table resting gently on the sand, you notice a large circular pool of water. The water is perfectly clear, like a lens waiting to reveal something you cannot yet name.

Next to the pool sit two glass buckets filled with identical cubes. At least, that is what they appear to be from a distance. But, as often happens in life, the truth reveals itself only when you draw closer. One bucket holds ice cubes while the other holds glass cubes.

On the table lies a small wooden mallet. You are invited to participate.

You reach for an ice cube first. It melts slightly in your hand, leaving a glistening trace on your fingertips. When you drop it into the water, it floats effortlessly.

Then you pick up one of the glass cubes. It feels entirely different in your palm, dense and steady. You tap it lightly with the mallet. A delicate web of fractures blooms inside the cube. Not outward destruction, but inward transformation. You let it fall into the water and watch it sink, slowly and inevitably, finding its place beneath the surface.

Over the next few minutes, you see the floating ice and the sinking glass living side by side. Minutes turn to hours. The ice dissolves completely, disappearing into the larger body of water. But the glass remains. When sunlight hits the fractured glass at just the right angle, light bursts into rainbows, scattering color across the pool and dancing on the table like a whispered promise.

Over the next days, the entire installation becomes a constellation of shifting prisms. What began as simple cubes now radiate an unexpected beauty. Brokenness has become brilliance.

I often think about the first rainbow in Genesis.—After the Flood, God showed Noah a rainbow in the sky and promised that forevermore, a rainbow would follow suffering. A covenant of hope, revealed only when light passes through water. Only after the world has endured fracture. Rainbows are not decorations; they are reminders that even in the aftermath of devastation, beauty can still emerge.

Striking the glass cubes reminds me of the shattered glass at a Jewish wedding.  A moment that holds both memory and promise. The past is broken; the future is unbreakable.

This installation becomes a meditation on how we see ourselves and one another. From afar, the ice cubes and glass cubes appear exactly the same. Just as in Exodus the twelve spies all looked alike, yet only two saw the Promised Land with faith. Just as Joseph’s brothers all looked the same to their father, yet ten were hollowed by envy while one carried vision.

Here is the deeper truth revealed by the pool: the difference between the ice cube and the fractured glass cube is the difference between those who lack faith in God, Torah, and Israel and those whose faith gives them inner strength, resilience, and radiant purpose. One group floats temporarily on air; the other, though cracked, refracts divine light.

Some of us float for a while on emptiness. Others crack under pressure and yet shine through the fractures.

The secret is this: the fractures are not the end. They are the beginning of radiance. Our broken places are not voids; they are prisms. When we bring our own cracked selves into the divine sunlight, we begin to shine in colors we never knew we carried.

So come closer. Pick up an ice cube. Pick up a glass cube. Strike it gently. Watch what happens in your hands. See what dissolves. See what remains. What endures is a latent light born of pain, awakened by fracture, and blossoming into a rainbow of beauty and compassion.

Melted doubts drift off.
Fractures bloom in hidden hearts—
Rainbows born from pain.

ספקות נמסו.
שֶבֶר יִפְרַח בְּחֶבְיוֹן לֵב—
קֶשֶׁת תֵּלֵד מִכְאֹב.

For those who wish to explore how this meditation takes physical form—through water, glass, light, and time—the full art installation proposal, Water and Rainbows: Fracture, Light, and What Endures, offers a deeper look into the structure behind the story.

Kyoto Stones, Seder Songs: Where Ryoan-ji Meets Dayenu

Fourteen stones in view
the fifteenth waits in stillness,
afikoman heart.

Our family loves Japan.

“日本語が大好きですね.” (I really love Japanese!) Lucy texted me that the other day. A minute later came another message in English: “I just spent so much time talking in Japanese. It was lit!”

I wrote back:
「ルーシーが日本語を好きなのは、ご飯の白さみたいに当たり前だね。」
(Your love of Japanese is as natural as white on rice.)

That’s a typical exchange between my favorite younger daughter, Lucy, and me. She tells me how much she loves Japanese; I beam with pride at her determination and proficiency. Lucy and I even shared the same first-year Japanese teacher at Harvard. When I arrived, Kageyama-sensei was the youngest instructor. Years later, when Lucy was a freshman, she had become department chair. Time braided our lives in a very Japanese way.

Over a recent lunch, a new friend who had also lived in Japan asked a simple question: we’re both Jewish and infatuated with Japan, what connects the two? Until that moment, I hadn’t tried to name the bridge.

I lived in Japan in high school, in Hanazono-ku in northwest Kyoto, with the generous Kitamaru family. Ryoan-ji was nearby. The first time I entered its rock garden, I felt quietly transported. There are fifteen stones, but from any vantage you can see only fourteen. The fifteenth is hidden. Zen teaches it’s felt in the heart.

Years later I took Caroline and Lucy to Japan for a summer when they were thirteen and ten. They studied in a local school and something in Lucy lit up. That seed later blossomed in college Japanese and today she texts me in nihongo for fun.

Two ideas, one from each tradition, keep interplaying in my mind. The first is gratitude. Near Ryoan-ji’s garden stands a small stone basin, a tsukubai. Its inscription reads 吾唯知足: ware tada taru o shiru: “I only know contentment.” Dayenu in another language. At our Passover table, Dayenu is a family favorite. We even play with  small gratitude game: “If we had only this delicious dinner with Caroline and Lucy, and not the rest of our friends and family—Dayenu.” Given Breaking Matzo’s tradition of many international charoset recipes, “If we had only one kind of charoset, and not eleven—Dayenu.” The formula trains the heart to notice “enough” before “more.” The hidden fifteenth stone and the Seder’s afikoman feel like cousins. Something precious and deliberately concealed which reminds us that a hidden piece of ourselves completes the story. You can read more about Dayenu here.

The second idea is time. In tea culture there is ichigo ichie—一期一会—“one time, one meeting.” Each encounter is unrepeatable. Years ago, I gave Lucy a calligraphy of this saying and she still treasures it today. Ichigo ichie is the foundation of omotenashi; Japanese hospitality, an anticipatory welcome that treats this guest, this cup, and this breath as singular. Judaism answers with Rabbi Abraham Joshua Heschel’s “palace in time.” Shabbat arrives every week for twenty-four hours, independent of place. Our holy days live on the calendar, not in a building. We celebrate anywhere: at home, on the road, even davening in the desert. Only Sukkot asks for a place; a fragile hut beneath the sky, precisely to remind us that place, too, is temporary while time remains holy. You can read more about Rabbi Heschel here.

Order is central in both Japan and Judaism. Japan orders life by place: the bento’s compartments, elevator etiquette, and the meeting’s seating chart. Judaism orders life by process: Seder literally means “order”: blessings, washings, telling, tasting, remembering.

Leadership is structured differently in each culture as well. In Japan, deference flows to age and rank. In Judaism, the youngest asks the Four Questions and a thirteen-year-old bar or bat mitzvah can deliver a d’var Torah.

Even our washings share purpose while diverging in rhythm. At Ryoan-ji’s tsukubai, you purify your own hands and pray quietly, often alone. In Jewish life, the Levites wash the hands of the Kohanim and; at the Seder we wash twice, and we often pray with a minyan-not because
God can’t hear us solo, but-because community is part of the prayer.

A recall a small scene from my time in Japan: a tea host bowed, hands low. Steam rose from a small chawan. Mr. Mogi and Lucy spoke in quick Japanese; I sat in quiet gratitude. I mouthed “Dayenu” as the first sip touched my lips, enough, right here.

Why does this matter? Because I realized how long I kept these loves in separate silos. Japan in one reservoir, Judaism in another, not  letting them irrigate each other. The moment I let the waters mingle, curiosity began to flow again. No new facts, just new awareness. Jacob’s ladder (Genesis 28) comes to mind: angels going up and down on the same rungs. My up-and-down years, Japan and Judaism, share one ladder. The Torah teaches integration over compartmentalization. The Ark is overlaid with gold inside and out. Wholeness is holy; not celebrated separateness.

And this learning doesn’t end in me. On our first visit to Ryoan-ji, Lucy was ten, chattering in front of the stone garden and distracted by the heat. On our last trip, it was a joy to walk Japan with her language and cultural fluency lighting the way. Back at Ryoan-ji, she settled into the stillness of the inner stone sanctum and met her own quiet. Around the corner she discovered the tsukubai and, smiling, performed the solitary cleansing. Her growth in Japan was palpable. With Caroline and Quincy’s wedding and, God willing, future generations of Goldfarbs around our Seder table, I can imagine teaching the next generation both the ichigo ichie of the present moment and the Dayenu of enoughness.

A small practice, if you’d like to try it this week: before lighting candles, whisper ichigo ichie; one time, one meeting, to honor this unrepeatable Shabbat. After Kiddush, offer one personal Dayenu line: “If I had ______ and not ______—Dayenu.” One sentence is enough. Enough is the point.

Japan has been my mind; Judaism, my soul. From today, I will live them as one; inside and out. Dayenu.

Ladle: Dayenu
a palace made of set time,
once is everything.

Postscript remembrance:
I remember fondly my Harvard professor Henry Rosovsky, who taught me Japanese economics and was a pioneer in forging relations between Jews, Israel, and Saudi Arabia in the early 1980s. Back then I saw these pursuits as separate and distinct. Now I see Henry’s life and work in a newly integrated light, fractured facts harmonized into a beautiful rainbow.

Further reading:

Tsukubai are stone water basins that are used in purification rituals and tea ceremonies. The zenibachi is a famous tsukubai located at the Ryoanji Temple in Kyoto. The zenibachi is shaped like an ancient Chinese coin. The round shape represents the Earth and the square cut into the center represents the heavens. There are four characters carved into it with the following meanings:

Together they translate to “I only know plenty”, a quote with a myriad of meanings and inspirations. I interpret it to mean “I am content with what I have”, a spiritual parallel to the Hebrew Dayenu: “It would have been enough.” I am filled with joy each time I see this unique and meaningful structure. You can learn more about the zenibachi here.

You can read more about Ryoanji and Japanese hospitality of Omotenashi here and here.

You can read about Heschel’s Temple of Time here and more about Dayenu here.

You can read about the Fugu Plan and  the connections between Japan and Jews in World War II here.

Exodus 25:11;  Holy Wholeness, not celebrated separateness
Hebrew:
וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר; מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ, וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב.

Translation (literal):
“You shall overlay it with pure gold; inside and outside you shall overlay it, and you shall make upon it a rim of gold all around.”

 

Tidal Waves Begin with a Single Raindrop.

In mid-October 2025, I felt a tidal wave of emotion seeing the final release of the 20 living hostages from Hamas captivity to freedom in Israel. The outpouring of relief in Israel and the Jewish world;  particularly here in Miami, was overwhelming. For two years at our weekly minyans, we prayed for every hostage. At the same time, a US-brokered ceasefire offered hope that Israelis and Palestinians might live free of Hamas terror.

Thinking about that wave, a raindrop came to mind. Many raindrops form a tributary; many tributaries become a roaring river; and from there a tidal wave.

Here is my personal raindrop:

Since October 7, 2023, I have worn my yellow ribbon hostage pin at our weekly Shabbat minyan. Each week we danced, solidarity and spiritual awakening. One week I looked at my lapel and saw only the back of the pin. I dropped to the floor looking for the missing ribbon. Others joined me in my search, but it was gone. At our next Shabbat minyan, my friend Joe smiled and pressed a new yellow pin into my hand. Everyone saw. There was no speeches or ceremony, just a tiny act of chesed. One raindrop joined by other raindrops.

By fortuitous fate, the following week I was invited by a GCC delegation to visit the United Nations. I wore my newly gifted pin to the UN, a small emblem in a very large room, not always sympathetic to our cause. I was proud that many noticed the yellow hostage pin.

Our raindrops were now becoming a stream.

It is tempting to call this the butterfly effect, but it’s different. The butterfly effect is chaos math: an accidental flutter becoming a storm. What I witnessed was the covenant effect: collective, consistent, compassionate chosen action repeated until it gathers enough force to move history.

In Genesis, our sages teach (Rashi on 2:5) that God sent rain only after Adam and Eve, so humans could ask for and appreciate the blessing. We pray for rain because we know its goodness.

In 1979, when Iranian terrorists seized the US Embassy in Tehran and 52 Americans were held hostage for 444 days, yellow ribbons became a national symbol of hope Across the country we tied ribbons to windows, trees, lapels and more while we prayed for return. Yet there is a contrast: in Noach, there is too much water, the flood.

How do tributaries handle obstacles? Rivers find a way around rocks; persistent water wears them down.

When I wore my yellow hostage pin at the UN, a man approached me in the Security Council room and said he was Israeli and the UN forbade him from wearing a yellow hostage pin. This motivated me to wear my pin even more.

Wearing a hostage pin is, to me, like placing a menorah in the window: we illuminate the street not to provoke the dark, but to remind the dark that it cannot last. While pins found lapels, some people ripped down hostage posters from poles. No one would remove a “lost dog” poster, why tear down a hostage poster? Removing a sign cannot remove a soul, and yet it wounds the one doing the tearing.

This fight only makes us stronger. My niece Gabrielle was told by her Washington, DC landlord that she could not hang a mezuzah on her apartment door. Rather than acquiesce, Gabrielle used the laws of our land to assert the laws of our people. Her legal victory made headlines, a beacon of light into the darkness.

I think of Muhammad Ali in Zaire in 1974,the Rumble in the Jungle. George Foreman pounded away, round after round. In the seventh round, Ali leaned close and said, “Is that all you got, George?…Is that all you got?” Foreman sagged; Ali turned the tide and won.

Heraclitus taught that no man steps into the same river twice for it is not the same river and he is not the same man. Our community is that river. At the headwaters is the snowmelt of cold convictions.  The midstream are the tributaries carrying different sediments. At the mouth the freshwater wrestles with salt. Though there are different waters and different views, it is all the same river.

The story of the children of Israel has often turned on individual raindrops. In Exodus, when Nachshon ben Aminadav stepped into the Sea of Reeds, the waters did not split at the first splash. He kept walking, deeper, steadier until faith met its own momentum and the Sea of Reeds yielded, and Moses led the Children of Israel out of Egypt into the wilderness. Not a miracle of spectacle, but a miracle of accumulation: step upon step, heartbeat after heartbeat, the stream becoming a river and the river making a path where there was none.

So here is my prayer: May we each be a first raindrop. May our small, stubborn acts find one another in alleys and boardrooms, in sanctuaries and city squares, in WhatsApp threads and around kitchen tables, until streams of courage become rivers of consolation, and at the sea hostages return, soldiers come home, and every mother finally sleeps.
Commitment is necessary; belief makes it sufficient. Together, belief and commitment turn raindrops into tidal waves. They don’t start in headlines; they start in human hearts. Put on the pin. Light the menorah. Touch the mezuzah when you leave and when you return. Offer the quiet kindness someone will remember a week later, a year later, a lifetime later. Let us choose the actions that help us gain our souls and help others find theirs.

Be the raindrop, move the sea.

 

raindrop on tallit—
rivulets of kindness meet;
the sea parts for love.

 

Further Reading

You can read more about Mohammed Ali and the in the Rumble in the Jungle here.

You can read more about Gabrielle’s story of fighting for her mezuzah here.

Wisdom Begins with Wonder: The Beginner’s Mind of Moses

Burning, not consumed—
Moses turns aside to see.
Wonder leads to truth.

There is always a first time. For me, it happened on Rosh Hashanah. Joan and I were having dinner at Chabad in Lenox, Massachusetts, on the first night of the holiday. Our table was deeply engaged in conversation about the Torah, Israel, and Jewish meaning. The woman seated next to me, Naomi, asked, “When did you convert to Judaism?”

I was caught off guard. After a pause, I asked, “Why do you think I converted?”

She replied matter-of-factly, “You kept referencing things in Judaism and Torah that you recently learned.”

I smiled and explained, “I was born Jewish, but I never stop learning.”

We both laughed. That moment inspired this reflection on what I call the “Beginner’s Mindset” and the pursuit of lifelong learning.

The Torah gives us an ideal model of a lifelong learner: Moses. His journey begins not with grandeur, but with attention. We are told that Moses “looked this way and that way” before acting (Exodus 2:12), pausing to see from more than one direction. Later, in Exodus 3:2–4, he encounters the burning bush; an ordinary sight in the wilderness that becomes extraordinary only because he turns aside to look again. He does not rush past it or explain it away. He notices. That simple act of curiosity becomes his divine awakening. Moses meets God not through certainty, but through the humility of a beginner’s mind—by looking again, and then looking closer.

This transformation reminds me of Wayne Gretzky, who once said that even after scoring 200 points in a season, “I am always learning new things about hockey, and seeing things on the ice I have not seen before.” Like Moses, Gretzky never stopped being a student. Greatness isn’t about final perfection, it’s about continuous learning and determined discovery.

As a lifelong tennis fan, I’ve always found meaning in the backhand. For two tennis greats, Mats Wilander and Roger Federer, the backhand became a tool of transformation.

Mid-career, Wilander added a one-handed slice backhand to complement his two-handed bludgeoning backhand, drawing inspiration from legendary Swede Bjorn Borg. The added variation gave his game unpredictability and helped him win three Grand Slams in 1988, rising to World No. 1.

I’m reminded of my college squash coach who once told me: “If you want to hit your forehand harder, try also hitting it softer.” Contrast, not just power, can disrupt and surprise.

Roger Federer’s backhand, once considered a liability, evolved through precise technical adjustments and a heavier racquet. By striking earlier and higher, he transformed his weakness into a weapon. From 2017–2018, he returned to dominance; not by inventing something new, but by mastering something old.

In Japanese philosophy, 初心忘るべからず (Shoshin wasuru bekarazu) means “Never forget the beginner’s spirit.” 生涯学習 (Shōgai Gakushū) translates to “lifelong learning.” These values, deeply rooted in Zen and Confucian thought, echo Moses’ evolution. He never stopped learning From Hashem, his people, and his own failures; Moses epitomized Shoshin at the top of Mt Sinai.

Later life in, Moses added a new skill. When God called on him to lead, Moses resisted: “I am not a man of words… I am slow of speech and slow of tongue” (Exodus 4:10). A Midrash suggests he burned his tongue as a child. Moses pleaded for Aaron to speak in his place. Yet by Deuteronomy, Moses evolved into the most loquacious leader of the Children of Israel. The hesitant shepherd became the eloquent prophet.

Let’s return to our Rosh Hashanah at the Lenox Chabad. On the second day of Rosh Hashanah, Rabbi Levi honored me with blowing the Shofar and receiving the first Aliyah as a Kohen. At Kiddush afterward, Naomi and I laughed about her assumption the night before. The “convert” became a “Kohen” and was now chanting blessings and sounding the shofar.

May we each have the courage to pause, the curiosity to look again, and the humility to begin anew. May we continue to turn aside, to see, to listen, and to grow. May our “nevers” become ”nows” as we experience new perspectives and learn new skills. I am filled with anticipatory excitement about my next opportunity to say, “There is always a first time. For me, it happened on…” …to be discovered.

Shoshin at Sinai,
Even masters seek to grow—
Fire never fades.

Appendix:

RogerFederer

Grand Slam victories after his backhand evolution

  • In 2017, Federer won two Grand Slams: the Australian Open 2017 and the Wimbledon Championships 2017.
  • In 2018 he won the Australian Open 2018 (his 20th major).
  • His career total is 20 Grand Slam men’s singles titles.

Win‑loss record & ranking

  • For the 2017 season: win–loss record of 54–5.
  • Career stats: 103 ATP singles titles; Grand Slam singles finals: 20 wins, 11 losses.
  • He achieved world No. 1 ranking multiple times, and notably returned to No. 1 in February 2018 at age 36.

MatsWilander

Grand Slam victories after his one‑handed slice/backhand shift

  • According to sources, Wilander “mid‑career, in 1987, developed a highly effective backhand slice.”
  • His peak year was 1988 when he reached world No. 1 (12 September 1988).
  • He won 7 Grand Slam singles titles total: these include the Australian Open (1983, 1984, 1988), Roland Garros / French Open (1982, 1985, 1988) and the US Open (1988).

Win‑loss record & ranking

  • Career high ranking: No. 1 (September 1988) and he finished year‑end No. 1 in 1988.
  • Career singles match record: 571 wins – 222 losses.

I Used to be an Idol Worshipper

In sun-dappled woods,
four leaves whisper easy luck
I learn to bind light.

My first time worshipping an idol was at Camp Winnebago when I was eight. I was walking in the forest on a sunny day, when a found a four-leaf clover. I stared and marveled at it as I envisioned the luck it would bring me. I imagined the candy it would provide, the toys it would summon, the good fortune it would pour into my life. I hurried back to the bunk and showed my bunkmate, Jack, waiting for him to wonder at it as well. Jack took the clover, put it in his mouth, and swallowed it. My idol disappeared in a single gulp. As an eight-year-old, I learned the Torah’s first principles in a simple, stern way: “You shall have no other gods before Me… you shall not make for yourself a graven image” A four-leaf clover is not a covenant.

My second idol lasted longer. After college, backpacking through Europe, I visited Monaco and the Casino de Monte-Carlo. With some beginner’s luck I won big…big for newly minted graduates anyways. I decided to stretch the streak by keeping one poker chip. I called it my “lucky coin.” I saved it for years. Before important calls or meetings, I’d hold it, as if its plastic edge could tilt the universe. I even gave each of my daughters a “lucky coin,” passing along not just an object but a belief. Then, sometime in my forties, I lost mine. I didn’t look very hard to find it. Jacob once said, “Put away the foreign gods… and purify yourselves,” and he buried them under a tree at Shechem. I didn’t bury my coin; it slipped away and I let it stay lost.

After October 7, 2023, I committed to laying tefillin each morning. Holding my great-grandfather’s tefillin, I felt lineage and legacy. I believed in the purpose and felt prayer’s quiet force. I prayed for each of my family members by name, for their hopes and the strength to meet their struggles; for our hostages and IDF soldiers; for leaders to have courage; for my daughter Caroline and Quincy’s wedding to be filled with joy; for Joan’s success on her certification exam.

In late September and October 2025, blessings unfolded. The wedding was luminous with nachas; Caroline and Quincy were filled with joy, and our family and friends stood in harmonious support. Joan passed her certification exam. Miraculously, our living hostages came home. A week later, Joan saw me laying tefillin one morning, noticed my emphatic fist pump when I finished, and asked why. I told her I was simply grateful that so many of my daily prayers were being answered. Where I once clutched a casino chip, I now bind a mitzvah: “Bind them as a sign upon your hand and let them be frontlets between your eyes” I no longer reach into a drawer for luck; I wrap my arm and head with faithful focus, enrobed in familial tradition.

Today, at the JNF world event (which my niece Gabrielle helped organize), I heard Omer Shem Tov speak about surviving 505 days in captivity. In the absolute dark he spoke each morning to Hashem,—First he asked how God was and whether there was anything he could do for God. Then he thanked God for breath, even as Hamas starved him in their terror tunnels. Omer credits faith with sustaining him through what should have been unsustainable. His story revived my heart.

I look back with incredulity at the things I worshipped: a clover that could be simply swallowed, a poker chip that could be luckily lost. I also see that I once prayed only for myself, selfish and soulless, an object for an outcome. Now I pray with God, asking Him to help my family and our world toward life and fulfillment. Friends have asked me to pray for them; though I felt ill-equipped at first, I prayed anyway.

I am resolved: I will not serve false idols like a lucky coin or a four-leaf clover. I’m reminded of golf legend Gary Player. After a round that included two chip-ins and a near hole-in-one, he was asked, “How are you so lucky?” He said, “The harder I practice, the luckier I get.” I’ll revise it: “The more I practice with faith, the more I pray the luckier I get.” I still believe in luck; the difference is that I now hold a deep and divine sense of gratitude.

Luck slips through my hands;
leather binds morning to heart—
gratitude abides.

Additional Reading

Omer Shem Tov
Omer Shem Tov, 22, was abducted by Hamas from the Tribe of Nova music festival on Oct. 7, 2023. He was held underground in Gaza for 505 days, enduring prolonged isolation and starvation. He was released on Feb. 22, 2025, in a cease-fire exchange. Since returning home, he’s become a public advocate for the remaining hostages, sharing how daily prayer and gratitude sustained him in captivity and meeting communities worldwide to keep attention on their release.

You can watch a segment from a talk he gave here and read a profile on is advocacy work here.

Torah references:

  • “You shall have no other gods before Me… you shall not make for yourself a graven image” (Exodus 20:3–5).
  • “Bind them as a sign upon your hand and let them be frontlets between your eyes” (Deuteronomy 6:8; cf. 11:18; Exodus 13:9,16).
  • Jacob once said, “Put away the foreign gods… and purify yourselves,” and he buried them under a tree at Shechem (Genesis 35:2–4)
  • JNF (Jewish National Fund)Since its founding in 1901, Jewish National Fund USA’s passion, commitment, and vision for the future of Israel and the Jewish people has remained clear and unwavering.

The Life in her years; and beyond

Opening Haiku

Not the years she had,
but the life she poured in them —
still filling our hearts.

As I reflect on my mom’s (of blessed memory) tenth yahrzeit, I am reminded of a small wooden plaque that sat on her desk and now rests on mine (from Mom’s desk plaque):

“It’s not the years in your life, but the life in your years.”

That simple phrase captures her spirit. It returned to me this Sukkot, when I celebrated with my friend Koby, who gathers remarkable scholars and spiritual seekers beneath the sukkah’s shade while enjoying his wife Rivka’s delicious culinary creations. One guest, named Yisrael, shared a story that has stayed with me.

In a small town, two neighbors lived side by side — one rich, one poor. The rich man possessed every comfort but no joy. The poor man, though lacking possessions, filled his home with music, laughter, and weekly Shabbat spirit. His table overflowed not with food, but with gratitude.

When Sukkot came, the rich man grew jealous of his neighbor’s radiant joy. Determined to prevent him from building a sukkah, he ordered the townspeople not to give the poor man even a scrap of wood. Yet on the first night of Sukkot, the poor man’s sukkah stood proudly, glowing with light and song.

“How did you build it?” the rich man demanded.
“I found the wood in the cemetery,” the poor man replied.

The rich man scoffed — until he stepped inside and examined each board, carved with names and dates. Then he froze: one plank bore his own name, his birth date … but no date of death.

Startled, he asked, “How did you get this?”
“When no one would help me,” the poor man said, “the Angel of Death appeared, carrying a grave marker — for you. I pleaded for your life, asking to use that unfinished plank for my sukkah roof instead.”

And so the rich man’s life was extended. He realized his days were not infinite gifts to hoard but sacred opportunities to celebrate — and he devoted the rest of his years to joy and generosity.

After Rosh Hashanah this year, my favorite older brother Laurence invited me to play golf with his friend Bennet. On the first tee, I asked, “How were your holidays?”

Bennet said his rabbi had given a moving sermon about tombstones. Each bears two dates, birth and death, but, the rabbi explained, the true meaning lies in the dash “–” between them. That dash is your life. Live your dash fully.

As a writer, my mom taught me the wisdom of words. In her passing, she has taught me the power of punctuation — how it can serve as a metaphor for life, and beyond.

  • Periods mark quiet endings.
  • Exclamation points mark emphatic ones.
  • Question marks express curiosity and doubt.
  • Commas connect thoughts — a breath between moments.
  • Ellipses teach continuity and love — that a soul goes on.
  • Colons open possibilities.
  • Parentheses hold tangients — but that’s another story.
  • And the most sacred mark, the semicolon; not an end, but a pause before continuing a new beginning, a moment to gather strength for renewal.

The semicolon echoes the soul’s endurance — when life gives you reason to stop, yet you choose to go on. It is resilience, remembrance, and rebirth.

What if every tombstone ended with a semicolon — a symbol of legacy, an opening toward eternity?

My Mother’s Double Portion

When I spoke at my mom’s funeral in 2015, I quoted 2 Kings 2: Elisha asks Elijah, “Let me inherit a double portion of your spirit.” I asked for that same gift from my mom.

Ten years later, I realize she granted it.

She gave each of us a double portion of her soul — a faith that keeps multiplying. She taught us to leave our sukkah standing an extra week, to stretch joy a little longer, to make more room for love and memory.

I remember that final Sukkot with her. I left my sukkah up an extra week so she could see it before I took it down. After she passed, I found her own words about keeping hers up longer — extending holiness just a little further:

“This year I kept it up for two more weeks and reluctantly decided tomorrow would be the day. Then I got a reprieve, as my husband invited someone over to see it — an older Jewish couple who were so touched to see a sukkah today. They were moved to see us, the younger generation, recreating something from their past in this modern present.
Now I feel I have again seen the cycle of life and it is time to tear the sukkah down for this year. I think of Ecclesiastes 3: There is a time to build and a time to tear down that which was built. Eventually, all that was ever true before will be true again. For those who seek new meaning to life — it’s all there.”

The sukkah itself is a metaphor, a sukkah of abundance and a sukkah of vulnerability in the wilderness. Hashem gave the children of Israel the first Shabbat, and it is only through faith in God that we can hold humility during times of abundance, and hug and heal our hearts in moments of sadness and fragility.

Ten years ago today, I could speak only of pain and the blessings of the past. Today, I can hold both — the ache of her absence and the blessing of her continued presence.

My mom left us not with a period, certainly not a question mark, and most definitely not an exclamation point. She left us with a semicolon — a pause that invites us to carry her story forward and write our own.

My mom’s favorite expression was never “The early bird gets the worm.” She taught me instead:

“The early bird gets the early worm, the late bird gets the late worm. There is always another worm.”

The dates on her tombstone may mark a beginning and an end, but her life’s chapters live in the dash — with the semicolon and beyond it; in every extra helping, extra week, extra kindness, and extra measure of life she taught us to give.

Now, as I sit at my desk and gaze at her small wooden plaque, ‘It’s not the years in your life, but the life in your years,’ I feel her presence guiding my typing on her keyboard which I saved from her writing desk and have continued to use to this day. I light the yahrzeit candle beside it, its flame flickering like a comma before lifting upward again.

Not a period.
Not a question mark.
Not an exclamation point.
A semicolon ; a sacred pause, and a promise to keep living.

Closing Haiku

Years fade into light,
but her semicolon glows on ;
pause, then live again.

My mom’s interview on Howard Stern in the late 1990s.  Such a revealing insight into my mom’s and our family legacy of standing firm and expressing our opinions, with humor and humility.

My mom’s blog about Succot and photo from 1973 at our succah

You can read about my thoughts on the afterlife here.

My mom’s favorite recipe…Chocolate Matzo Mousse Cake.

Matzo to Moufleta: Discovering Mimouna and the Joy of Moroccan Passover

Passover. Do I know a lot about Passover?

Given that I launched this website (BreakingMatzo.com) to help make Passover magical, meaningful, and memorable; I thought I knew a lot. I’ve celebrated Passover every year of my life. I’ve voraciously studied the Haggadah, explored Exodus symbolism, hosted Seders across three continents, and clocked over 2,000 hours of  research and reflection. So I felt confident in my knowledge of Passover.

Until Joan smiled and said, “Let’s celebrate Mimouna at Debbie and Jay’s!”

I blinked. “Mimouna? What’s that?”

She lit up: “I’m so excited for Jay’s moufleta!”

More blinking. “Wait, moufleta?”

It was a complete revelation. As an Ashkenazi from Boston, I’d never heard of Mimouna, nor moufleta, and neither had my family or even my rabbi.

It turns out this vibrant tradition is deeply familiar to Moroccan Jews. In North Africa, it’s as common as matzo ball soup and gefilte fish is to Ashkenazi Jews. Just like that, I realized Passover had another surprise in store for me. I wasn’t just discovering a new custom, I was uncovering a whole new lens on Jewish life, joy, and unity.

What Is Mimouna?

Mimouna is a festive celebration that begins at sundown the day Passover ends. It’s a tradition rooted in Moroccan Jewish life, symbolizing a joyful return to chametz (leavened foods), the hope of abundance, and the power of hospitality. Neighbors and friends visit one another’s homes, sharing sweet treats, singing songs, and welcoming blessings of prosperity and peace. As our bellies expand from chametz to leavened food, we are expanding our souls and minds and sharing with our broader community.

The star of the Mimouna table is moufleta, a warm, buttery crepe often served with honey and jam. After a week of matzo, this delicacy feels like a soft, joyful hug for your taste buds. You can find our recipe for moufleta here.

There’s even a tradition of passing leftover matzo over one’s head: a symbolic gesture of leaving the affliction of slavery behind and stepping into a new season of liberation.

Ashkenazi and Sephardic: One Story, Many Journeys

This experience reminded me how vast and varied the Jewish world is. Though we all tell the story of the Exodus, the ways we celebrate Passover differ in remarkable ways:

– Ashkenazi Passover: I grew up with gefilte fish, horseradish tears, and kitniyot prohibitions. We followed a structured Seder, weaving stories of slavery and freedom with matzo ball soup and brisket.

– Sephardic Passover: Many Sephardic Jews, including Moroccan, Yemenite, and Syrian communities, allow rice and legumes. Their Seders brim with poetry, song, and theatrical re-enactments, like wrapping matzo in cloth and slinging it over a shoulder to simulate the Exodus.

Torah and the Journey from Affliction to Abundance

Deuteronomy 16:3 reminds us that matzo is the bread of affliction, eaten in haste as we left Egypt. But Judaism doesn’t end with affliction, it invites transformation.

From matzo to moufleta, we witness the journey from survival to celebration, from deprivation to delight. The shift mirrors the Israelites’ journey from Egypt to Sinai to the Promised Land.

Rabbi Abraham Joshua Heschel once wrote: “Judaism is not only about laws, it is about the transformation of time and the sanctification of joy.” Mimouna embodies that principle with sugar, song, and smiles.

But Mimouna isn’t about dividing Ashkenazi from Sephardic. It’s about inviting everyone in. At its heart, Mimouna is a celebration of hachnasat orchim: the mitzvah of welcoming guests, just as Abraham did in Genesis 18.

Moufleta is best shared with friends. The more the merrier.

A Final Blessing

There is always more to learn. Always a new tradition to uncover, a new flavor to taste, or a new soul to welcome. Passover is about memory, but it is also about discovery. Just as the Afikoman is hidden and later revealed during Tzafun symbolizing the concealed parts of ourselves, each Seder invites us to uncover a new insight, a new layer of freedom waiting to be found.

As the Talmud teaches in Pesachim 116b, “In every generation, each person must see themselves as if they came out of Egypt.” And sometimes, that journey includes a surprise detour through Morocco with moufleta in hand.

Chag Sameach, and Mimouna Mabrouka. May your freedom be sweet and your table full.

Enjoy a haiku inspired by this blog:

Matzo turns to crepe,
Honey drips on newfound joy—
Freedom’s final taste.

You can find a recipe for moufleta here.

Sukkot Slow-Cooked Brisket with Potato Gnocchi

Some meals stay with you long after the plates are cleared. This one certainly did.

I had a wonderful Succah luncheon at my dear friends Koby and Rivka’s home. Rivka is one of those rare cooks who can take a traditional favorite and make it completely new while keeping its soul intact. She created this BBQ Brisket with Potato Gnocchi. A dish that somehow balances the deep, smoky warmth of slow-cooked brisket with the light, pillowy comfort of homemade gnocchi. The contrasting textures of the meat and dumplings make a delightful combination, both rich and soft, hearty and delicate.

It’s the kind of dish that invites both patience and love. The brisket slow cooks for 24 hours, filling the home with a rich aroma that deepens with every passing hour. The gnocchi, made from simple potatoes, becomes the perfect vessel to soak up all those delicious juices. It’s the ultimate ‘make ahead’ meal, ideal for Shabbat, Succot, or any warm family gathering.

As Rivka said with a smile, ‘If you start this brisket today, you’ll be blessed with flavor tomorrow.’

Recipe Card: Mise en Place

Here’s your digital mise en place,  a snapshot of every ingredient, ready to transform into a soulful meal.

BBQ Brisket with Potato Gnocchi Recipe

Serves: 6–8
Prep Time: 1 hour
Cook Time: 24 hours (slow cooker)
Total Time: ~25 hours

Ingredients

For the Brisket:

  • 4–5 lb beef brisket (flat cut, trimmed of excess fat)
  • 2 tbsp olive oil
  • 2 tbsp smoked paprika
  • 1 tbsp garlic powder
  • 1 tbsp onion powder
  • 1 tsp chili powder
  • 1 tsp kosher salt
  • 1 tsp black pepper
  • 1 cup BBQ sauce (plus extra for serving)
  • 1 cup beef broth
  • ½ cup honey
  • ½ cup red wine (Cabernet Sauvignon or Merlot work beautifully)
  • 1 medium onion, sliced
  • 3 garlic cloves, smashed

For the Potato Gnocchi:

  • 2 lbs russet potatoes (about 3 large)
  • 1½ cups all-purpose flour (plus extra for dusting)
  • 1 large egg, beaten
  • 1 tsp kosher salt

Instructions

Prepare and Sear the Brisket

  1. Pat the brisket dry and coat evenly with the spice mix of paprika, garlic powder, onion powder, chili powder, salt, and pepper.
  2. Heat olive oil in a large skillet over medium-high heat. Sear brisket for 4–5 minutes per side until browned and caramelized.
  3. Place onions and garlic at the bottom of a slow cooker. Add the seared brisket, beef broth, BBQ sauce, honey, and red wine.
  4. Cover and cook on low for 24 hours, until fork tender.

Shred the Brisket

  1. Remove brisket from the slow cooker and shred using two forks.
  2. Return to the cooker with its juices and onions. Add an extra ½ cup BBQ sauce if desired. Keep warm.

Make the Potato Gnocchi

  1. Boil whole, unpeeled potatoes in salted water for 25–30 minutes until tender. Drain, peel, and mash until smooth.
  2. On a clean surface, mix potatoes with salt, flour, and egg. Knead gently into a soft dough.
  3. Roll into ropes about ¾ inch thick, cut into 1-inch pieces, and shape on a gnocchi board or with fork tines.
  4. Cook gnocchi in boiling salted water until they float (1–2 minutes). Remove with a slotted spoon.

Combine and Serve

  1. Gently stir cooked gnocchi into the shredded brisket one hour before serving.
  2. Cover and cook on low for 1 hour, allowing flavors to meld.
  3. Serve in shallow bowls with extra BBQ sauce and a drizzle of honey for shine. Garnish with parsley or green onions.

Shabbat Make-Ahead Plan

To prepare this dish in a way that’s fully kosher for Shabbat, all cooking must be completed before the candle lighting. This recipe works beautifully because it can be made in stages and kept warm without additional cooking.

• Thursday: Shape the gnocchi and freeze them on trays.
• Friday: Boil the frozen gnocchi, then mix them into the brisket and sauce. Keep the combined dish on a warm setting.
• Shabbat: Leave the slow cooker or warming drawer on low so the food stays hot, not cooking only warming.

This method follows the principles of *shehiyah* (leaving food on heat before Shabbat) and avoids *bishul* (cooking). Because the food is fully cooked before Shabbat, warming it is permitted. Avoid stirring or adding cold liquid once Shabbat begins.

The result is a delicious, tender meal that tastes freshly made, perfect for a Shabbat meal.

Flavor Notes

The honey adds a touch of sweetness that balances the BBQ’s smoky depth, while the red wine brings body and a velvety finish. Together, they elevate this classic into something both soulful and sophisticated.

A Taste of Home and Heart

In every family, there’s a recipe that becomes a bridge: between generations, between traditions, between people. For me, this one reminds me of that Succah afternoon, surrounded by friends, warmth, and laughter under the open sky.

Whether you serve it for Shabbat, a holiday meal, or just a cozy weekend dinner, may it fill your home with the same comfort and blessing it brought to mine.

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