Why the Jews? by Rabbi David Bassous

The World Factbook gives the world population as 7,095,217,980 (July 2013 est.) and the distribution of religions as Christian 31.50% Muslim 22.74%, Hindu 13.8%, Buddhist 6.77%, Sikh 0.35%, Jewish 0.22%, Baha’i 0.11%, other religions 10.95%, non-religious 9.66%, atheists 2.01% (2010 est.)

Can you imagine 0.22% of the world population is always in the news, is always discussed (and condemned) by the UN, and win an astonishing 22 percent of Nobel Prizes. Hillel an international Jewish campus group’s 2009 data indicated that Jewish students at Harvard, Brown, Columbia and Penn made up 25 percent of respective undergraduate populations, and at Yale and Cornell, the number was 22 percent. The lowest Jewish enrollment was at Princeton (13%) and Dartmouth (11 %) despite Jews being less than 2 % of the American population.

Mark Twain in 1889 wrote an essay in Harper’s Magazine wondering at the survival and energy of the Jews: “The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?”

There are many proposals and hypothesis as to what the secret of Jewish success and fame (or notoriety for antisemites) and the legends of Jewish power and control but there is only one true answer – God and His blessing to Abraham:

‘And I will make of you a great nation, and I will bless you, and make your name great; and you shalt be a blessing. And I will bless them that bless you, and curse him that curse you, and through you shall all families of the earth be blessed.’ Genesis 12:2,3.

The Custom is to read the Book of Ruth on Shavuot by Rabbi David Bassous

 The Custom is to read the Book of Ruth on Shavuot. Why:

1. To teach us that just as Ruth was a penniless pauper the Torah was given to us through troubles and poverty of the afflictions in Egypt.

2. Most of the story of Ruth took place during the barley harvest on which Shavuot takes place.

3. Just as Ruth went through a conversion process so too the Children of Israel went through conversion at Mt. Sinai.

4. The laws of the festivals ending in Shavuot in Parashat Emor are juxtaposed with the gifts to the poor that are described as supporting Ruth and Naomi in the poverty.

5. Shavuot is the day of birth and anniversary of death of David Hamelech – King David, and Ruth was his great-grandmother.

The Importance of Time.

If you have been a slave for many years and had just been released what will be your reaction to being freed? I know that I would feel a tremendous sign of relief. The next morning I would wake up and say “Hey what do I do with all my free time?”
We are living in an amazing age, we have so many electric and electronic devices that help us in everything we do, we can complete our work at a much quicker and efficient pace. We have much more leisure time than any point in history, apart from the very wealthy few. The question we need to ask ourselves is ‘what should I do with all my leisure time?’
There is no such thing as a vacuum and believe it or not most of us do not really feel that we have leisure time to spare. It is already taken up with the pursuits and media and other activities that we find interesting.
It is remarkable to note that the first mitzvah (command) given to the Jewish people in Egypt was that of Rosh Hodesh -the sanctification of the new Moon – the mitzvah of sanctifying time. Every month members of the Sanhedrin would take testimony from witnesses who saw the new Moon. They would then sanctify the new month by saying ‘Mekudas, mekudash – It is holy, It is holy.’ God definitely knew that a bunch of ex-slaves would not know how to handle free time so he taught them that it needs to be sanctified and not wasted with frivolous, unnecessary activities.
We need to realize that time is life. Life is the most precious gift that God gave. Let us make the most of it by doing good deeds and mitzvot.

The Three Alleged Common Denominators in Financial Success

A new book naming Jews as one of the eight most successful cultural groups in America has already caused waves among readers and critics, the Huffington Post reported.

The book, called The Triple Package: How Three Unlikely Traits Explain the Rise and Fall of Cultural Groups in America, was written by Yale Law professor Amy Chua. Chua gained notoriety after publishing the memoir Battle Hymn of the Tiger Mother about her tough parenting methods.

The Triple Package, co-written with her husband and fellow Yale Law professor Jed Rubenfeld, makes the case for why eight minority populations in the US are inherently more likely to “do better than others.” The groups examined are: Jewish, Indian, Chinese, Iranian, Lebanese-Americans, Nigerians, Cuban exiles, and Mormons.

Chua has been criticized widely for promoting certain races as “superior” to others, yet the three elements she says are behind their success are fascinating and are deserving of analysis. A superiority complex, insecurity and impulse control.

Superiority complex – We know that we are the chosen people, chosen by God to be his ambassadors or role models to the rest of the world. This may sound great but it is a tremendous challenge and responsibility and has over time caused an almost universal backlash.

Insecurity -what does Israel want? Safety and security. After close to two thousand of wandering around this planet being persecuted and exiled from nearly every country it’s no wonder we feel insecure and feel the need to keep proving ourselves.

Impulse control – something most people never understand about Judaism. Why all the ‘do’s and don’ts’?

Answer: All the ‘do’s and don’ts’ set up a person for success by instilling self-control at an early age. This is the beauty of the Torah way of life and the six hundred and thirteen commandments – we cannot do whatever we want whenever we want with whoever or whatever we want – in return we earn self-discipline – what a gift.

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Regular Prayer is Food For the Soul

Do you have the habit of praying regularly? If the answer is no, why not? Habitual, sincere prayer is the calling and need of every one of God’s children. Prayer, personal and regular, is not merely a recommended idea it is the command of God and is our need. It forms the very backbone of our spiritual life and helps to build a personal relationship with our Creator.
In the Book of Daniel chapter 6 we read about a plot had been laid against Daniel by wicked princes who were motivated by jealousy against him. These princes and presidents supervised the tax revenues that were received into the kingdom. Very often that tax money which they were entrusted to regulate would stick to their fingers. The king would often suffer damage or loss. But Daniel, who was exalted to prominence among them, was a faithful man. Daniel was the leading member of a triumvirate, a prime minister, so to speak. And his enemies could find no fault or error in him, for, we read, there was an excellent spirit in Daniel. Daniel was faithful. He did not say, “Well, I’m working at higher levels of government now, and I suppose I had better do business. I can’t avoid all the corruption around me in this office. After all, business is business. Just don’t let me know about it. I’ll turn my face at the appropriate moment.” Daniel did not take that approach. There was an excellent spirit in him. And at its heart was prayer. He applied that habit of prayer also to his workplace and to his life in the midst of the world. The evil princes persuaded King Darius to pass a law that no one was allowed to pray to any other god but to the King for thirty days on penalty of being thrown into a den of lions.
“And when Daniel knew that the law was signed, he went into his house – now his windows were open in his upper chamber towards Jerusalem – and he kneeled upon his knees three times a day and prayed and gave thanks before his God, as he did before.” (Dan. 6:11).
We look at the characteristics of Daniel’s prayer-life. First of all we see that it was habitual. We read that Daniel “kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did before.” There was in his life regular, fixed, set times of prayer. This was something which his enemies knew before and which even the king knew. For they reported to the king that Daniel makes his petitions three times a day. And the king says to Daniel in verse 16, “Your God whom you serve continually.” These scheming princes did not have to stake out Daniel’s house to find out when Daniel was going to pray. They could not miss it. They knew exactly when he would be praying. So they convinced the king that, for thirty days, anyone who is found praying to any god but to the king should be put to death. They knew Daniel’s habits of regular prayer. For Daniel was faithful in private, personal prayer. It was a fixed pattern in his life.
Yes, there are times in our lives when prayers are occasioned by crises or when our conscience is troubled under the weight of our sins. But there must also be, as the backbone of our life, planned, predictable moments of prayer. We are to have fixed habits: as we sleep, as we eat, shower, shave, and comb, as we leave for work or school. Daniel, three times a day as before, even after the king made his decree that no prayer could be made, Daniel prayed at these set times.
Prayer is a positive commandment we mention at least twice daily in the Shema: “You shall serve Him with all your heart.” Deuteronomy 11:13. The Talmud Taanit 2b explains service of the heart is prayer. Rambam (Maimonides) explains that the heart is meant the mind i.e. one needs to focus the mind on the Prayer this means to meditate on the words and means to speak to G-d and let your deepest feelings come forth. It means telling Him whatever is on your mind, to praise Him, thank Him, to admit ones failings and to ask Him for your needs.
In ancient times – from the days of Moses through the First Temple Era – Jews would fulfill the Biblical commandment of prayer in exactly this very personal way. However, after the Jews were exiled to Babylon, the general population lost the art of arranging meaningful prayers on their own. Their once pure Hebrew with which they could describe the loftiest of holy concepts became muddied and the common Jew was no longer able to compose eloquent praises or supplications.
Ezra the Scribe and his court composed a standard text for every Jew. By using this script which includes in it general references to all matters one might wish to discuss with G-d, everyone would be sure to address G-d as articulately as possible. Each Jew’s personal signature, so to speak, would be in the feelings aroused in the heart during prayer.
Ezra and his court also enacted that Jews should pray at set times. Today one prays three times every day — morning, afternoon and evening — and four times on Shabbat, Biblical Holidays and Rosh Chodesh and five times on Yom Kippur – The Day of Atonement. Nevertheless, if one feels like speaking to G-d at any other time, one may and should do so as well. Indeed, that is the actual mitzvah from the Torah; that’s what it means to serve G-d with the heart.
And if you feel that your prayers are not answered, never give up but keep praying as does King David Psalm 55:16, 17: “As for me, I will call upon God; and the LORD shall save me. Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.” Similarly in Psalm 88:13, 14, “But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee. LORD, why do you cast out my soul? Why do you hide your face from me?” There the psalmist is in the deep hole of despair. He saw no light. He was tempted to give up on prayer. But he says, “Nevertheless, I will continue to pray. I am committed to pray. In the morning You shall find my prayers ascending to You, O Lord.”

The Laws and Practices of the Eve of Yom Kippur

1. Some are accustomed to visit cemeteries before Yom Kippur (Rama, OC 605).
2. Others participate in kapparot (ibid.) by swinging a live chicken which is then given to the poor to eat, or a small sack of money above their heads. This Minhag was originated by some of the Geonim. Ben Ish Chai states to slaughter a white rooster on behalf of each male and a white hen for a female. The Shulhan Aruch adds that there are those that reject this minhag, most likely because there is a strong similarity between this practice and those of the pagans (Mishnah Berurahסימן תר”ה ס”ק א ). In its place many Jews do Kapparot using money and donating it to Tzedakah.
3. Some are accustomed to receive symbolic malkot (lashes) in order to motivate themselves to repent.
4. It is customary to ask forgiveness from one’s fellow before Yom Kippur.   This practice is based upon the following mishna: For sins between man and God Yom Kippur atones, but for sins between man and his fellow Yom Kippur does not atone until he appeases his fellow.
5. Men should immerse in a Mikva on Erev Yom Kippur. R. Akiva (Yoma 85b) draws a comparison between teshuva and mikva. R. Akiva said: Fortunate are you, Israel! Before Whom do you cleanse yourself? And who cleanses you? Your Father in Heaven!… And it also says: “The mikva ofIsrael is God.” Just as a mikva cleanses the contaminated, so does the Holy One, blessed be He, cleanses Israel.
6. Viduy and other Prayers of Erev Yom Kippur. The Talmud (Yoma 87b) teaches that one should recite the viduy BEFORE the meal on Erev Yom Kippur. The Sages said: One should confess before he eats and drinks, lest he lose his mind at the meal.  And although he confessed before he ate and drank, he should confess again after he eats and drinks, for perhaps something unseemly happened at the meal. Rashi (s.v. shema) explains that the Sages were concerned lest one become intoxicated, while the Rambam (Hilkhot Teshuva 2:7) writes that they were concerned lest a person choke and die before repenting.
7. The Mitzva to Eat on Erev Yom Kippur. The Talmud (Yoma 81b) teaches that there is a mitzva to eat on the day before Yom Kippur, and that eating on Erev Yom Kippur and then fasting on Yom Kippur is somehow tantamount to fasting for two days. Rashi understands that one should eat on the ninth in order to prepare for Yom Kippur.  For this extra preparation, one receives “credit” as if one fasted on both days. The Rosh understands the mitzva, like Rashi, as a preparation for the fast, but he adds that it demonstrates God’s affection for the Jewish People and His will that they should not suffer. Conversely, the Shibbolei Ha-Leket (307) suggests that one should eats “well” on the day before Yom Kippur to experience MORE discomfort on Yom Kippur itself. Rabbeinu Yona (Sha’arei Teshuva 4:8-10), writes: If a person transgressed a negative commandment and repented, he should be concerned with his sin, and long and wait for the arrival of Yom Kippur in order that God will be appeased… And this is what they meant (Rosh Hashana 9a), that one who eats a special meal on the eve of Yom Kippur it is as if he was commanded to fast on the ninth and tenth and did so, as he demonstrated his joy that the time for atonement has come, and this will be a testimony for his concern for his guilt and his anguish for his sins. Second, on other festive days we eat a meal for the joy of the mitzva… and since the fast is on Yom Kippur, we were commanded to designate a meal for the joy of the mitzva on the day before Yom Kippur.
8. Tzedaka  It is also customary of all Jews to give charity during the Ten Days of Repentance, especially on Erev Yom Kippur.
9. One is obligated to light candles before Yom Kippur just as one would on Shabbat, to ensure there is peace in the home, Shalom Bayit.

The Three Weeks

THE THREE WEEKS, June 25   – July 16 2013The   Talmud (Tractate Ta’anit) states: “Five   calamities befell our forefathers on the 17th of Tammuz, and five on Tisha   be’Av (the 9th of Av). On the 17th of Tammuz the   Tablets of Stone were broken (by Moshe Rabenu), the daily offering ceased (in   the Temple), the walls of the City (of Jerusalem were breached, Apostomos   burned the Torah Scroll and placed an idol in the Hekhal (Sanctuary).” These 22   days from the 17th of Tammuz to Tisha be’Av are among the saddest on our   calendar, and the Halakhot (laws) and the minhagim (customs) that we have   adopted reflect this.   On these “Days of Distress” we lessen our   laughter and pleasures, for it is written that every generation that does not   witness the rebuilding of the Beth Hamikdash (Temple), it is as if it were   destroyed in its day. The Laws of The Three Weeks The Three Weeks (from 17 Tammuz to 9 Av). 1) No music – Listening to and playing music, and dancing is not permitted for all   the three weeks. A Jewish musician who performs for non-Jews should not   perform on these days either. However, if he would have nothing to eat, he is   permitted to perform between the 18th and the 29th of   Tammuz, but not after. 2) No shehehiyanu bracha (except on new   fruits if unavailable any other time and only to be said on Shabbat). The 9 Days (from Rosh Hodesh Av to 9 Av). 1) No weddings (This applies to the entire   three weeks for Ashkenazim). 2)   One who has a court case with a gentile should   postpone it until after the 10th of Av. 3) Negotiations for, and acquisitions of items for   joyous purposes, such as marriages, are postponed until after the 9th of Av.   However, they are permitted if the items would not be available later, or if   they would then be more costly. 4) No buying new appliances, furniture,   houses, cars, etc. 5) No house painting or renovations unless   necessary for immediate housing needs. 6) Sephardim do not partake of meat and wine from the night after Rosh   Hodesh Av. But on Rosh Hodesh itself, meat and wine are consumed in honor of   the special day. Ashkenazim abstain from Rosh Hodesh onward. 7) No pleasurable planting of flowers or   trees, etc. Shavua Shehal Bo (the week of Tisha be’Av, calculated   by Sephardim from the Sunday preceeding it, up to Tisha be’Av; calculated by   Ashkenazim from the First of Av up to Tisha be’Av.) 1) No haircuts or shaves. 2) No laundering; no wearing freshly   laundered clothes; no fresh bed linen. 3) No hot showers. 4) No stitching or tailoring new clothes or   new shoes. 5. No purchasing new clothes or shoes 6) No engagement parties, but getting   engaged is allowed. The   fast of TISHA BE’AV lasts from Mon. July 15 at 8:27 p.m. until Tues. July16th at 8:59 p.m. Five   events occurred on Tisha be’Av: 1)    It was decreed upon our forefathers that they should not enter the   Land of Israel (because of the sin of the Ten Spies), 2)    The First Temple was destroyed by the Babylonians 3)    So too the Second by the Romans. 4)    The city of Betar was captured by the Romans who ended the Bar Kochva   revolt and murdered and enslaved hundreds of thousands. 5)    Jerusalem was ploughed over by the Romans. The five   prohibitions on Yom Kippur: eating and drinking, bathing, anointing, wearing   leather shoes, and marital relations are likewise prohibited on Tisha be’Av. The seuda   hamafseket (final meal) before the fast (if it is eaten after the middle of   the day) may not consist of more than one cooked food. However, if it is   usual to cook two foods together, such as rice and lentils. They are   considered as one and are permitted. One   should sit on a low stool while eating this meal and through halachic midday   on Tisha be’Av. The fast should be observed by all   those who are in good health. People who do not need to   fast: Pregnant and nursing women should try   their best to observe this fast. In cases of complications or   physical weakness or if the mother thinks the fast will affect her health or   her baby’s health, she should follow her doctor’s recommendation. If during the   fast she feels sick, especially if she is vomiting   or having other signs of dehydration, she should break the   fast and eat immediately. However, mild dizziness and nausea that can be   coped with, by lying down on a couch or a bed, are considered normal. A woman who is within the first 30 days after giving   birth is exempt from fasting. Minors:   boys younger than 13 and girls before 12 are completely exempt   from fasting. Unlike Yom Kippur, there is no need for children to fast for a   few hours.   People with a chronic disease like diabetes,   or somebody running a high fever should not fast.   Infirm and   elderly people   should consult with their doctor to make sure that the fast will not affect   their health. If it will, they are exempt from fasting. 6.    When one is allowed to eat for health reasons, only what is necessary   for health is allowed. Our   custom follows the Shulchan Aruch that tallit and tefillin are not worn at   Shaharit in the synagogue on Tisha be’Av, but if possible we should follow   the opinion of “Ben Ish Hai”, to don them at home in the morning and read the   Shema only (some include Kaddesh Lee), and then they are worn at mincha in   the synagogue. “Eikha” is read at night and again in the   morning. On Tisha   be’Av it is not recommended to work. Working diverts the mind from feeling of   grief. Refraining from work on Tisha be’Av, is optional, depending on one’s   family tradition, and one’s financial and professional situation. I recommend   that people not work the first half of the day. On Tisha   be’Av, Torah study is prohibited except for sad material such as the books of   Iyov or Ekha, parts of Jeremiah etc., because studying Torah is considered a   pleasurable activity. We shouldn’t greet each other as usual, because we are   mourning. Ashkenazim   recite a haftarah during the minha prayer of all the “Five Fast Days” and the   portion read is “Dirshu”. Sephardim, on the other hand, do not read a   haftarah on any of them, except for Tisha be’Av, at which time the portion “Shuvah”   is read. After arvit, there is a custom to   wash one’s hands properly (as only the fingers were washed in the morning)   and (when feasible) to wear leather shoes before reciting Birkath Halevanah,   (blessing for the Moon) with a happy heart. As we approach the saddest day of   the Jewish calendar we must remember the beautiful story of the Talmud   (Makkot 24b) which is a typical Jewish response to tragedy. Shortly after the   destruction of our second temple, a group of rabbis went to visit Jerusalem,   or what was left of it after Roman conquest. When they got to the temple   mount and witnessed the destruction, they ripped their clothes in mourning.   On getting closer they saw a fox coming out from the site of the holiest part   of the Temple. This was too much for the rabbis. They all broke out crying   except for Rabbi Akiva who was laughing. They were amazed – “Why are you   laughing?” He answered them, “now that the prophecy of the Prophet Micha of   destruction has been fulfilled, we may look forward to the prophecy of   Zecharia that Jerusalem and the temple will be rebuilt!” speedily in our   days, Amen. A person with a positive outlook always prevails.

Josephus, in his history of the Jewish People and the destruction of the Second Temple, writes the following chilling account:

While the Temple was on fire, everything was plundered that came to hand, and ten thousand of those that were caught were slain; no pity was shown for age, but children, old men, secular and priests were all slain in the same manner. The flames could be seen from a great distance and made an echo, together with the groans of those that were slain; and because Jerusalem was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine anything more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and screaming of the partisans, who were now surrounded with fire and sword. The remaining populace was beaten back against the enemy, and under a great outcry with sad moans at the calamity they were under. The masses in the City joined in this outcry with those that were upon the hill. Yet more terrible than the din were the sights that met the eye. The Temple Mount, enveloped in flames from top to bottom, appeared to be boiling up from its very roots; yet the sea of flame was nothing to the ocean of blood. Nowhere could the ground be seen between the corpses, and the soldiers climbed over heaps of bodies as they chased the fugitives … When Titus entered he was astounded by the strength of the city, and especially by the towers that the party chiefs in their mad folly had abandoned. All the prisoners taken from beginning to end of the war totaled 97,000. Those who perished in the long siege: 1,100,000. It almost sounds like a depiction of the Nazis’ destruction of the Warsaw Ghetto less than sixty years ago. Only this was the Temple in Jerusalem that the Romans burnt to the ground in the year 70 CE, killing millions of our people in the process. The great tragedy that was the Holocaust and the memory of the six million pure souls who were martyred by the Nazis remain fresh in the collective conscience of our people. Yet the terrible death and destruction that was brought upon our people with the Roman conquest of Jerusalem and the burning of the Holy Temple, while known to some who have studied Jewish history, is, to a large extent, forgotten. True, there are commemorative fast days that have been loyally kept by Jews throughout the ages to mourn those horrible losses. There is the fast of the Seventeenth of Tammuz (this year falling out on June 25th) which commemorates the day when the Roman legions first breached the Holy City of Jerusalem, leading up to the destruction of the Holy Temple and the killing or exile of all the Jews just three weeks later on Tisha Be’av, a day that has now become a fast day for our people (this year falling out on July 16th). This period has come to be called “The Three Weeks”, and is the saddest time of year for our people. Maybe the more we learn about the central place that Jerusalem and the Temple holds for all of us as Jews, the more we can appreciate why The Three Weeks – starting from the Seventeenth of Tammuz , and culminating in the fast day of Tisha B’av – are indeed the saddest days in the Jewish calendar.

SHEMA YSRAEL – AFFIRMATION OF FAITH

One of the most important declarations of belief that a Jew can ever make is to say: ‘Shema Yisrael Adonai Elohenu Adonai Echad’ normally translated as: ‘Hear O’Israel The Lord is our God The Lord is One’.

This declaration should be made at least twice a day from Biblical law, morning and evening, and rabbinically twice more, once more in the morning and once before sleeping.

The Shulchan Aruch (Code of Jewish Law) states that this line should be among the first spoken words taught to Jewish infants when they start to speak.

In addition this verse should be recited by a dying Jew preferably among the last words said and ideally synchronizing the work ‘echad’ or ‘one’ with ones last breath – the soul leaving the body.

The Talmud in Berachot 15b states that reading the ‘Shema’ correctly has a tremendously positive effect on ones status in the future world (olam haba). If the ‘Shema’ is not said with concentration and understanding of its meaning it needs to be repeated and a person does not fulfill the mitzvah.

So what exactly should a person think when uttering these words?

The simple translation of the words: ‘Hear O’Israel The Lord is our God The Lord is One’.

The commentator Yalkut Yosef explains that there are at least two fundamental concepts that a person must focus on A) to accept on oneself the Kingship of God the King of the Universe and B) belief in the Unique unity of God.

Here is the Shema in brackets are the explanations a person should concventrate on :when saying the words

SHEMA (HEAR, UNDERSTAND IN ORDER TO ACCEPT)

YISRAEL (AMIDST THE UNITY OF THE PEOPLE OF ISRAEL)

THE LORD (HE WAS IS AND WILL BE – UNCHANGING ABOVE TIME)

IS OUR GOD (KING ALL-POWERFUL)

THE LORD (HE WAS IS AND WILL BE – UNCHANGING ABOVE TIME)

IS ONE (A UNIQUE UNITY, KING OF THE SEVEN HEAVENS ABOVE AND IN THE FOUR CORNERS OF OUR UNIVERSE WHO WILL EVENTUALLY BE RECOGNIZED AS SUCH BY ALL CREATION).