Adas Israel - Mason City, IA

Torah Thoughts 30 April 2021 - Parsha Emor

Welcome to Torah Thoughts from Adas Israel the Jewish Congregation of Northern Iowa and based in Mason City. This week we study Parsha Emor (Lev. 21 - 24) and our study is from my brother Yonatan ben Dovid ha-Levi. Enjoy! 

I stood before my wall of books, attempting to decide which references I would use for this week’s midrash; Emor (Leviticus 21:1-22:33 “Say…”). My eyes landed on my late wife’s (z”l) Chumash “The Torah A Women’s Commentary”. It had been a gift from a much-loved family friend who taught a women’s Torah study group at the Reform Temple. It would be perfect for my foundation reference. Emor is another parsha that seems to bounce around. It begins with matters regulations for priests (Kohenim) and their families, weaves through rules for sacred foods, talks about disqualified priests, deals with the question of blemished sacrificial animals, delineates the major festivals, and concludes with a bit of crime drama. It is a nine-course meal that I will serve up as fast food. Let’s get started.

Who Buries the Priest’s Wife? (Lev. 21:1-4)

Because members of the priestly class are charged with the most sacred rites, they must remain un-defiled. Here, we are most concerned with defilement through contact with a corpse. Now while any Israelite may become defiled through such contact, the ritual purification for priests get much more detailed and involved…and time consuming.

Remember, the priests were always on a deadline within the sacrificial cult. How would the sacred rites by completed if the priest was nowhere to be found because he was carrying out back-to-back purification rituals for himself?

Torah gives limited permissions for the priest to bury only certain blood relatives…his mother, his father, his daughter, his brother, and a virgin sister. What about his wife? The priest is prohibited from touching her corpse, but he may (clarified in later verses) observe her burial from a specified distance.

Secular documents from the 14th century B.C.E. support that marriage did not create blood ties between the husband and wife. Therefore, the wife had outsider status in her husband’s family. Therefore, the priestly exceptions for dealing with corpses are for blood relatives, and they are clearly not for wives. This leads to natural questions about the kohen’s dead wife.

Torah gives us no direct instruction here. We may recall that Abraham buried Sarah and that Jacob buried Rachel. But those are not priestly examples. Perhaps a son could perform the duties? A son of the priestly line may bury his mother (see above). But what if there is no son?

This is turning into a bit of a brain-teaser, no?

The answer is that burial tasks would fall to the female members of the priest’s household, or to members of the wife’s original family provided, of course, none of the males are priests themselves; again, leading to women taking on the tasks.

The riddle is solved, let’s make a jump!

A Clear Violation of the “Hebrews with Disabilities Act” (Lev. 21:16-24)

Some people may be disturbed that priests having certain physical impairments (from birth or acquired in life) are prohibited from approaching the altar and making sacrifices. But we need to remember the precept that Torah is a compilation of statutes fostering kindness.

The list of physical impairment disqualifiers for priests is quite long, especially when we consider the living conditions of the time. Finding someone who did not have some infirmity would have been rare indeed. For example: a priest cannot: be blind or lame (that’s pretty generic), have one limb too short or too long, have (even a healed) fracture of the arm or leg, be a hunchback or dwarf (sic), have an
abnormal growth in his eye (or a boil scar), have scurvy, or crushed testes.

Again, remember the period in which these people lived. Life was harsh. Medicine was often limited to “bite this stick”. “Crushed testes” are mentioned several times elsewhere, leading the reader to conclude this was not a rare malady.

So, doesn’t all of this appear…well…unkind?

Well, yes, according to the commentary in the Women’s Torah and Commentary. And, perhaps that is the proper interpretation. But let’s take a moment to go to the standard (male-authored) commentary: Recall the duties of the priests. Their rituals were complex and demanding. The instructions for carrying them out were not suggestions. The rituals were to be carried out in only the approved manner.
(Remember what happened to two well-meaning sons of Aaron when they lit an unnecessary fire intended to praise G-d?)

Now imagine trying to carry out those complex ritual duties while compensating for a limb length discrepancy! How could an unsighted person carry out the rituals as specified? Can you imagine the turmoil it would cause for even a willing, but physically impaired, priest?
The prohibitions are not discriminatory exclusions. They free the disabled priests from some very exacting obligations…a kindness.

Two lenses and two possible interpretations. How interesting, no?

Kindness to Sacrificial Animals (Lev. 22:26-28)

Judaism demands kindness (chesed) to animals. We always ensure that our pets and livestock are fed, watered, and bedded down before we take care of those needs for ourselves. Many Jews disdain hunting because they may doubt that they have sufficient skill to achieve a clean, painless death for their prey. Torah gives us other such lessons on our obligation to be kind to living creatures (see Deuteronomy 22:6-7 and elsewhere).

Okay…Remember how important the sacrificial rites are? Despite their importance and their central role in the sacrificial cult, kindness to the sacrificial animals still took prominence as a duty.

Long before there was any scientific exploration of animal behavior, or even acceptance that animals could be sentient creatures like us, Torah set down rules that indicate understanding that animals care about their young and about each other.

That is quite profound.

In Leviticus 22:26-28, we see concern for the emotional well-being of sacrificial animals. Newborn oxen, sheep, or goats could stay with their mothers for seven days. This is the period when maternal bonding is strongest. And, even though newborn livestock may be sacrificed on the eighth day, there is an additional caveat: “…no animal shall be slaughtered on the same day with its young.” As we can see, every measure is being taken to avoid the animals being taken to the sacrificial altar when the altar may still bear the scent of parent stock or offspring or when either parent or offspring may possibly witness the slaughter of its own “kin”.

Amazing!

“Perry Moishe” and the Case of the Blasphemer (Lev. 24:10-23)

Once again, we come to a place in Torah that is often misinterpreted and has been deliberately mal-interpreted. We will not linger over the eye-for-an-eye and tooth-for-a-tooth precept. Fiddler on the Roof’s Tevye aptly observed about retributory justice, “Everyone will be blind and toothless.”

The Sages have long interpreted that the penalty for taking an eye or tooth would be monetary compensation for the eye or tooth (or other loss) and not retributory justice (lex talionis). It is also notable in the Sage discussions that the law applies to citizens and resident aliens.

So, what about that blasphemy?

(I am a Monty Python fanatic. I adore “The Life of Brian”, the Python tale of an unintended and reluctant messiah. In the film there is a fun take on the blasphemy and its stoning penalties…It’s on YouTube…Enjoy!!)

You’re back!

Okay…First, let’s look at a peculiarity in the story of the blasphemer. The offender is not named. But, his mother is. In fact, she is named with a good deal of (unique) precision; “Shelomith, daughter of Dibri, of the Tribe of Dan”.

Why is this significant? Well, first, the blasphemer’s mother is the only named woman in all of Leviticus! And, except for the major female players (determined to be “major players” by their relationship with an important male Torah figure), very few women are named with as much precision as is the mother of the blasphemer.

Torah tells us that the blasphemer is the “son of an Egyptian” and the very narrowly defined “Shelomith”, a Hebrew woman. Now, notice that his mother’s name includes her pedigree, “…daughter of Dibri, of the Tribe of Dan”? One guess by scholars is that Shelomith and her family were machers (“bigwigs”).

Despite his possibly elevated status and class, the blasphemer was made subject to the condemnation ruling G-d would send. It is also significant that the blasphemer’s father was an outsider, underscoring the precept that the law must be applied to citizen and resident alien alike. (Perhaps there was also some push-back for Shelomith, from a prominent Hebrew family, marrying an Egyptian?)

About Blasphemy…

Monty Python aside, “blasphemy” is not “taking the L-rd’s name in vain”…though it is praiseworthy to avoid using even “G-d” fully spelled out in profane (common) use.

The crime of blasphemy has two elements: 1) one must curse G-d, and 2) the curse must use the ineffable tetragrammaton (spelled Yud-Hay-Vav-Hay in the alef-bet) specifically in the curse.

Why is this significant?

It makes it difficult to accidentally become a blasphemer. So, to re-cap…the blasphemer must specifically curse G-d AND the blasphemer must use G-d’s ineffable name in the curse. In other words, blasphemy is a very conscious act and not something one could do
accidentally, like when enthusiastically praising a particularly “good bit of halibut”.

There it is!

We have hit some of the higher points and points of interest within the parsha. My late wife’s Chumash and commentary contains the following profound poem. It is told from the perspective of the wife of a kohen who, as would be expected of any important person in a community, regularly attends funerals of friends and neighbors. It is quite thought-provoking:

The Kohain’s Wife (Shulamith Surnamer)

It is lonely to be
the wife of a kohain
at funeral time
by myself I sit
in the front row
at the funeral chapel
listening to the eulogy
over my nearest flesh and blood
knowing that my husband
and sons
are standing in the parking lot
of the funeral home
listening
to the same eulogy
piped over a loudspeaker
outside
just for them
who may not be in the same room
with death.

Make it a wonderful (just and kind) week!  Shabbat Shalom!

Torah Thoughts 23 April 2021

Welcome back to Torah Thoughts from Adas Israel the Jewish Congregation of Northern Iowa and based in Mason City.  We had a wonderful Midrash last Shabbat with lots of input and conversation.  We do this each month and truly hope to see you on the Zoom next month.  Also, we hope we're getting close to meeting in person.  Let's hope right?

This week we read two portions:  Parsha Acharei (Lev. 16:1 - 18:30) and Kedoshim (Lev 19:1 - 20:27). In the first parsha we begin following the death of the two sons of Aaron which leads right into the description of the Yom Kippur service. Clearly the Torah is telling us there is a link between the two events...but what is it? 

The rabbis tell us the connection, and if you think about it, is clear.  When a righteous person dies (as was the case with Nadab and Abihu) and their souls ascend to heaven the other righteous souls rejoice. So too is it when we approach Yom Kippur as the holy day it is and build a true connection with G-d.  Atonement only comes if we see the day as building a firm bridge to the Almighty. If we only view Yom Kippur as a day where we fast and don't wear leather shoes then we are missing the point.  And, once again, that point is to make a serious and faithful connection with G-d.  The Torah then goes into great detail about every aspect of the Yom Kippur service.

So It's Eternal and Timeless"

When we get to the final passages of Chapter16 we are told, in no uncertain terms, that this is an "eternal commandment". "It (Yom Kippur) is a Sabbath of complete rest for you, and you shall afflict yourselves; an eternal decree." (Lev. 16:31)  "This shall be to you an eternal decree to bring atonement upon the Children of Israel for all their sins once a year..." (Lev. 16:34) 

This is, perhaps, why we see so many Jews in the shul on this one day.  Folks we may not see all year long, or only at socials, tend to show up on Yom Kippur. But, clearly just "showing up" isn't the point. The point, once again, is to create a relationship with G-d and truly be able to understand why you are there and participating.  It's...important.

The Blood Thing

When we get to Lev. 17:13 we find an interesting commandment that has to do with blood. We are told that because blood is "life" we are commanded not to consume it.  That is why kosher meat is soaked in salt to "draw out" even the smallest portion of blood.  This is an important item to consider. For years Jews were held in contempt because was said that we killed children at Passover so we might drink their blood. Not...making this up.  It is called "Blood Libel" and it is a very old anti Jewish trope. 

But, when we read, here in the Torah, the complete prohibition it doesn't make...sense.  But to those who cooked this story up it doesn't have to make sense.  For those of you who know about the Christian practice of Communion you may find an interesting parallels and one that makes it impossible for the Jew to accept that faith as it speaks to the "body" and the "blood" of Jesus.

The Holiness Code

As we move further into the Torah we get to the second parsha, Kedoshim and the reminder that the Jewish people must be "...holy, for holy am I, Hashem, your G-d."

This is the cornerstone of our faith and interestingly G-d goes on and marries the importance of family. "Every man: Your mother and father shall you revere and My Sabbaths shall you observe..."  Think of that for a moment.  At a time when we are being called to be "holy" G-d takes this opportunity to link our parents with the sabbaths...the days set aside to become closer to G-d.  How powerful that link is to our understand of how are are to honor our parents as we honor Shabbat and as we honor Hashem.

The portion continues with some solid commandments of taking care of the poor, about honest dealings and how we must honor and respect justice.

It is here, in this portion, where much of our understand of modern law takes place.  In fact, it is in Vayikra (Leviticus) where the majority of commandments are given.

Finally, within Parsha Kedoshim lie the secrets and the prescription for Jewish continuity. If any group of people is to survive as an entity, it must have common values and goals – a direction and a meaning. By analyzing this portion we can learn much about our personal and national destiny.

Thank you for reading and Shabbat Shalom! 

 

Torah Thoughts 16 April 2021

Welcome back to Torah Thoughts from Adas Israel, the Jewish Congregation of Northern Iowa, based in Mason City. This week we read not one but two portions of the Torah: Tazira ("childbirth") and Metzora ("one being diseased"). The entire parsha is in Vayikra (Leviticus) 12 - 15.  Also, this Shabbat a Midrash at 10:00AM Central. More on that later.  Let's go.

It's interesting that these two portions are linked...childbirth and being diseased.  What is the connection?  In the opening line we are being told that a woman who gives birth is considered "unclean". How can that be? How can it be that this activity, what we are called to do and the most beautiful of life events, renders the mother "unclean"?  The answer to that is found a bit later when we are told the new mother must bring not one but two sacrifices to the Kohen. 

The first sacrifice is for intended to make amends for any ill-will the new mother may have toward her husband or G-d. Childbirth isn't a painless process and so the sacrifice does away with those thoughts. The second is to absolve any vow the woman may have made that she would abstain from intimacies with her husband. Today, those rituals are long past however, in Orthodox communities is is the custom that when the new mother feels well enough she goes to the shul to take part in portions of the service and then the husband is called to the Torah, as the symbolic representation of the offerings described in this chapter.

Why All The Fuss?

It is all about reminding us that our core responsibility is to not shut G-d out of the family event. Sure, before the child is born the parents pray that their son or daughter will be born healthy. After the child is born the parents pray and give thanks. However, too often, that is where the family removes G-d from their midst until it's time for the Bar or Bat Mitzvah. This section is a reminder that when we bring life into the world it is our duty to keep G-d involved and the daily upbringing of the child. To teach the mitzvot is just as important as making sure they don't cross the street alone.

The Skin You Are In

Then the portion launches into a long description of something called "tzaraas" or issues of the skin.  To be sure, in this instance, "tzaraas" is not a medical issue but a spiritual one. It is designed to point out to the person so afflicted that he/she is missing something in their spiritual life. It is, say the rabbis, a "physical manifestation of spiritual malaise".  A punishment, if you will, that the person must "mend their ways" and get back on the path. Often tzaraas is the condition one gets when they engage in slander. Yep, it's that important to "watch your tongue".  The sages tell us it is also a condition that comes about when one engages in, "bloodshed, false oaths, , sexual immorality, pride, robbery and selfishness". You see, the punishment for tzarass is very public and the person so afflicted is removed from the community so that he can experience the pain he has caused to others.

Isolation brings contemplation. We all can attest to that after a full year of isolation due to the pandemic. Some of us have been able to use this time to read more. To study. To consider thoughts and ideas that, before the pandemic, we were too involved in our business and in our personal lives. 

Let's Turn The Page to Metzora

This section begins on Vayikra 14:1. Again we are reminded that the issues seen on the body are not the result of a physical problem but one that is spiritual.  The sacrifices we are told are done outside the camp because the person so afflicted is not yet pure. 

So why? What is the deal? Other than moving away from G-d what else can bring on these maladies? The rabbis tell us most of the problem lies with what we...say. The transgressions of speech. Think of it for a moment. G-d gave us the ability to speak. He gave that gift to no other creature and so...if it is a holy gift we are commanded to "watch our tongue".

There are three types of speech transgressions: 1) Loshon hora (literally “evil tongue”) – making a derogatory or damaging statement about someone even though you are speaking the truth. 2) Motzie shem ra – slander – where what is spoken is negative and false. 3) Rechilus (literally “tale bearing”) – telling someone the negative things another person said about him or did against him.

All three of these transgressions have the power to destroy another person. Yes, destroy, and so the punishment is very public and very severe. And, even the most righteous among us can be guilty of these transgressions. Consider Miriam who was afflicted after she said derogatory things about Moses.  How was she cured...by admitting her guilt and asking for forgiveness.

So, let us not get caught up in the rituals we've learned about today but rather focus on the path that Miriam showed us when we say false things or spread rumors or pass along a "story" we heard about another person.  By guarding our output...we are able to enjoy the benefits of life unencumbered by the malady of thoughtlessness. 

MIDRASH!

This Shabbat we'll gather for our monthly Torah Study. The link for the event is in our weekly newsletter that goes out each week.  If you don't see it check your "spam" folder. It's there.  If you would like to be included simply send me an email with your email so we can send you the link. All are welcome and there is no issue of we Jews trying to convert you. In fact, that is not allowed. The Midrash will take place on ZOOM at 10:00AM this Saturday the 17th.  Thank you to Tracy Smith for making this possible.  It will be great to see you. The correct email for this is [email protected] 

Shabbat Shalom!

 

 

Torah Thoughts - To Eat or Not To Eat - 8 April 2021

Welcome back to Torah Thoughts from Adas Israel the Jewish Congregation of Northern Iowa and based in Mason City. Glad you have come by to learn a bit. As I write this it is Yom HaShoah or Yom HaZikaron (The Day of Remembrance). It falls on the 27th day of the Hebrew month of Nisan and was made official in 1959. It is the day we remember all of those who perished during those dreadful years. And so, today, and every Jewish holiday or event the flag flies in front of our house. The scary part is that in a recent survey of people under 40 many had no idea about the Holocaust and 11% said the Jews started it.  Here is that story from NBC News.  Education...matters.

This week we read from Parsha Shemini (Lev. 9 - 11) the word Shemini means "eighth", "It was on the eighth day, Moses summoned Aaron and his sons and the elders of Israel..." So what is going on?  It is the start of the Priestly Service and the sacrifices in the Tabernacle. When you read this section it is very descriptive of what was involved and how the people reacted.

We also read about the fiery death of Nadab and Abihu, the two sons of Aaron. They were so overwhelmed with the service they decided to perform an unauthorized service. The rabbis tell us they wished to show their love and devotion to G-d and so they entered the Mishkin (Tabernacle) with incense because they thought it was proper to do so. It's one of those cases where the emotion gets in the way of intellect. And, haven't we seen so much of that? 

Wine? No Thank You!

It is here where we learn that Hashem spoke directly to Aaron about drinking on the job. "Do not drink intoxicating wine, you and your sons with you, when you come to the Tent of Meeting, that you not die..." Pretty strict...right? But the idea is one should perform the rituals, even today, with a clear mind. Some have used this commandment to the extreme and rail against any use of wine, beer or liquor but when put in context the prohibition becomes clear.

OK, Let's Eat!

Now in Chapter 11 we learn about the laws of Kashrus...what is kosher to eat and what is not. We are told in the opening lines, "These are the creatures that you may eat from among all the animals that are upon the earth. Everything among the animals that has a split hoot, which is completely separated into double hooves, and that brings up its cud, that one you may eat." I'll not share the entire approved and prohibited list of creatures, feel free to read on your own. What is important here is that, once again, we are given direction about that most basic of actions...eating.

I have heard, for decades, people try to rationalize the Kosher Laws saying things like, "Oh those things were forbidden because there was not refrigeration." Or, "Those old laws were (somehow) done away with by a dream."  Sorry not buying it. They are there for a reason and that reason is to praise G-d through the action of making a choice of what we eat to sustain ourselves. In addition a Jew may eat forbidden food only if it is all that is available because staying alive, rather than dying of starvation, takes precedence. 

One other thing that is amazing about this chapter is how G-d singles out the pig. Clearly the pig has completely split hooves however it does not chew the cud.  Now, stay with me on this...Moses and Aaron did not have Google. There was no Wikipedia. The pig is the only animal that is singled out. (Sorry National Pork Producers...) Now if we could find another animal that had a split hoof and did not chew the cud then one might say the entire Torah is made up, that it is an inaccurate story. But, the fact is, there is not, on all the world, another animal that is like the pig. Pretty heady stuff huh?

Why This Matters

What is the duty of the Jew? The simple answer is that we exist in order to praise G-d. How do we do that? By following His commandments. That issue is very clear as we get to the end of this Parsha, "For I am Hashem your G-d - you shall sanctify yourselves and you will be holy, for I am holy... For I am Hashem Who elevates you from the land of Egypt to be a G-d unto you, you shall be holy, for I am holy."

Every time we make a choice to follow the commandments or cast them aside we are making the choice to turn our backs on the relationship we have and seek to have with G-d. It's really as simple as that.

Shul News

It was such a strange Passover and I had forgotten to share with you that the scribe from Chicago has been to the shul and did examine the Torah scrolls. I have forwarded on his report to Alan Steckman and to Gary Levenson for their review and actions. I will tell you that, according to Sofer Nathan, none of our scrolls, in their current condition, would be deemed as kosher and usable by the Orthodox movement. That was a big blow. What we now decide to do matters.

One other thing that happened that afternoon. When I pulled up to the shul another vehicle pulled up beside me and I was shocked to see my old friend David Lekowsky who served with me on the Board of Beth El Jacob the Orthodox congregation of Des Moines that has now closed. David owns American Plumbing Supply in Des Moines and was in Mason City to make a delivery.  He said when he goes to a town that has a shul he'll often drive by. This time, however, we were there and the doors were open. He came in and we had a wonderful visit about this history of the shul and so much more.  This is a photo of David (right) with Alan Steckman the congregational president. Pretty cool...and nothing happens by accident.

Shabbat Shalom! 

  

 

 

Torah Thoughts 2 April 2021 Passover Blessings

Welcome to Torah Thoughts from Adas Israel the Jewish Congregation of Northern Iowa and based in Mason City. Thanks for coming by.

This is the final Shabbat before the end of Passover which happens on Sunday evening after sundown. It's been such a different holiday this year. Seder tables that are usually filled with friends and relatives were, for the most part, only attended by immediate family members, a husband and wife or, in some cases, the lone Jew. While it's been different it has also allowed us to dwell on what it is like to be a...slave.

Stay with me on this.  In the Haggadah we are told that we must experience what it is like to be a slave. But, how can we when we are...free. Last week during our Midrash we talked about the lack of freedom we have because we have this deep desire to be "always connected" to our phones. Rather than "miss out" on something it seems we are on our phones seeking information, connecting with friends and finding out the latest dirt on G-d only knows what. It is addicting and you know that to be true.

However there is something else that has impacted our lives this past year as COVID19 has raced through the it is the lack of freedom to be with others. This Pesach many of us were faced with that reality and it was troubling. While some have cast off their concerns we are still losing 1,000 Americans each day to the pandemic. It's not...over.

However we can see the light. More and more people are getting vaccinated and while some states have lifted restrictions individual businesses and citizens are keeping their personal mask mandate in place and making sure they are still social distancing. 

Yet there is hope.

And it is that hope that shouts to us during Passover. The story we read in Exodus tells us about how G-d went about proving to the Egyptians that He alone was (and is) G-d. The ten plagues were all directed toward what the Egyptians considered to be their god. There was the Nile, the cattle, even the boils. I was recently asked, "How was it that boils were somehow attached to the gods of Egypt?" An excellent question that is answered by how that plague came to be. 

If you remember G-d tells Moses and Aaron to go to a furnace, where the slaves were making bricks, and take from the furnace some soot. Then, in front of Pharaoh and his court they threw a small amount of soot into the air and the soot became "boils and blisters". OK, but what is the connection to their...god? The Egyptians worshiped their various gods through their sorcerers. The powerful magicians of the court would intercede for the gods. But here it was the sorcerers who became infected first and we are told, "The necromancers (sorcerers) could not stand before Moses because of the boils, because the boils were on all of the necromancers and on all of Egypt." (Ex. 9:11) In other words those who were next to the Egyptian gods were struck down and made powerless.

Stories of Hope

Finally, on this Shabbos before the end of Pesach let me share with you just one of the many stories I've heard from people who have been so impacted by the pandemic. Many people have, over the past year, turned to be closer to their faith. They have spent time learning, reading and becoming more connected to their family. With the use of technology we can re-connect over long distances. We are free to travel the world using some amazing virtual tours.

That story came from a person who, before the pandemic, loved to travel. She would plan her adventures to various countries with great detail and when there would immerse herself into the culture. During the pandemic she was not able to travel but she learned of these virtual tours that professionals would give, often without charging, just so they could share the beauty of their country. And so several times a month she would "travel" to destinations as varied as Rome, Paris and Jerusalem. In addition to her "trip" she would research and then create meals that matched the cuisine of her destination. In doing so she told me she gained so much by actually engaging more deeply in her "trip".

Truly it is on us to be able to find freedom even in the most trying of times. Our prayer this year is that truly...we might soon be together to learn and to worship and come away from these times with a true appreciation of freedom

Shabbat Shalom and Good Yom Tov. Remember we treat the final two days of Pesach as a celebration of the holiday...so it's not just the first and second night but also the final two days.  Enjoy!