Tractate Taanit Thoughts

We finished Taanit yesterday in this Daf Yomi cycle. I'm thinking I should write a post like this when we finish in order to get some of my notes down despite the breakneck speed that dafyomi compels me to follow. Sure, I should write these down on daf day, but I'm always behind...

I thought Beitza was an excellent masekhet: filled with important halakhic concepts. Rosh Hashanah was even better - most of the theological concepts of judgement which I expected with Yoma were analyzed in RH. The Mishna of RH is chock full of great things and the Gemara follows suit. Taanit, however, is a jarring reverse from those 2 in quality; it's beyond just not good, it's pretty scary bad. Why? Because the basic mitzvah is about how we need to fast during difficult times. But instead of the mature theodicy of RH which is about individual judgement and responsibility, Taanit is about a shallow theodicy that presumes God will reward and punish IMMEDIATELY based on clearly defined merits/demerits. This assumption is so dangerous; it's not upheld by (1) most grown-up theology, or (2) everyday observation, nor is it (3) consistent with most of our moral philosophy. Basically said, it is the mentality of Job's friends, and I think I can say confidently that his friends are supposed to be wrong.

All 3 problems are significant. (1) shows that there are opposing views, and that is how I deal with this masekhet. I imagine that the grown-ups left the room for Congressional recess, as it were, and the mystical clowns got ahold of the floor that day and included all this stuff. Or maybe the grown-ups felt that since many of these stories are part of the tradition, even though they disagree with it, they needed to be included somewhere, so might as well put it in this tractate which has the undercurrent of mystical magic.

(2) is a problem because many cases of "off the derech" for mature thinking adults are as a result of reacting to these types of childish, and UN-NECESSARY, theology. I have historical cases but I've also seen it in my own rabbinic counseling career. It's self-inflicted wounds.

(3) Because the stories are just horrible after horrible. They are such chillulei Hashem that I cannot even cite them in good conscience. These stories cannot be serious contenders in our moral philosophy, and this can be seen in the over-time effort put in by the Aggadah scholars, especially the Maharsha, who do their best to render these terrible stories anodyne.

Now, it's possible that I'm wrong about the inconsitancy of the theodicy presented in the story. Only recently did I hear a similar concept labeled in modern times as "hashgacha pratit" - which I thought just meant God's constant scrutiny, but which I've now heard means God will give immediate messages and reactions to an individual's behavior. HP isn't nearly as bad as what we see in Taanit (anybody saying something like the third chapter in Taanit would be laughed at and vilified) but HP suffers from the same 3 objections as above.

There are some redeeming qualities. Taanit has some interesting and even invaluable points about science and public policy - for the same reason we have all the stuff about theodicy, i.e. how to assess what is a public threat. So the set reaction - fasting - leads to the philosophy issues above, but the need to know what to react to requires knowledge of what is threatening to the public weal. So they need to define the 'rainy season' but also how crops grow and what rains are the best for each. They define the types of calamities which are 'normal' (wolves) and abnormal and thus indicative of Divine punishment. This latter category helps me understand the 'public health' knowledge of 1500 years ago, which is interesting to me as a historian and social scientist.

There's so much I have written in the margins of my gemara and it's not possible to deal with them all in the time frame I want to devote to this, sorry. One last brief point, the bad theology of this tractate reminds me of 'samurai morality' i.e. it reflects a culture of strict honor. This has implications on life-and-death questions, my bread and butter, so I may return to this further.

Women Reading Megillah For Men (Hirhurim)

So you may have heard that Rav Ovadya shlit"a allows women to read megillah for men. According to R' Gil Student at Hirhurim this is not news and as such not as earth-shattering as it sounds. Read what he sez.

Pic is my crop of the Hirhurim logo. Backpost finished 2009-12-03.

Rabbi Bieler's Back

Rabbi Jack Bieler is one of the best scholar-pulpit rabbis out there. In the past, his weekly Parsha sheet was must reading; but he stopped writing it a few years ago. Now, it appears that he's back! (but for how long?).

(Photo from OU).

About Time! Beggars Banned from Kotel Plaza

According to the Jerusalem Post ("Praying, yes - begging, no", the Jerusalem police are finally cracking down on this odious practice:

Praying, yes - but begging, no.

That's the state's decision after years of mounting complaints of aggressive - and often violent - behavior by scores of beggars at the Western Wall.

The long-delayed decision to enforce the ruling starting Thursday was taken after groups of beggars disregarded warnings from Western Wall Rabbi Shmuel Rabinovitch over the last year not to harass visitors.

A year and a half ago, Attorney-General Menahem Mazuz instructed Rabinovitch and police to act against the beggars in accordance with the law. The haredi rabbi first tried to persuade the charity-seekers to change their violent ways, assuring them that if they asked for money in a respectful fashion he would not distance them from the holy site.

His pleas fell on deaf ears, and organized groups of beggars continued to come from the central region and violently harass visitors.

"They really went overboard and became brutal," Rabinovitch said, adding that he had received thousands of complaints from visitors, some of whom were even deceived into paying admission to enter the site. "It pains me that we have come to this."

Jerusalem police spokesman Shmuel Ben-Ruby said police were helping to remove violent beggars. But many of the panhandlers vowed not to leave.

For years, it has been almost impossible to reach the Western Wall without being accosted by a platoon of beggars rattling change or dangling ribbons for sale.

Visitors have been physically assaulted for giving "too little," while a donation - especially a sizable one - to one beggar often results in a swarm of others eager to get their share.

On Thursday, the beggars had been distanced from the Wall itself, but were still stopping visitors in the adjacent plaza, with their calls for a dollar or a euro in exchange for a red ribbon or a skullcap.

The Jerusalem Municipality has said the beggars usually do not accept assistance offered by city social workers.

And you add this to the awesome teshuva given by my new favorite Gadol Ha-Dor, Rav Shlomo Aviner:

24 Marcheshvan 5768
Prepared by Rabbi Mordechai Friedfertig

Question: When I visit the Kotel, there are so many people asking for money, should I give money to the beggars? What about people on the street? What about people who knock on my door and ask for money?

Answer:
A. Most Beggars are Swindlers

The Halachah is that we do not give money to beggars until we clarify that they are truly poor. This is a "Takanat Chazal" (Ruling of our Sages) since most beggars are swindlers. This ruling is found in the Gemara in Baba Batra (9a) and the Shulchan Aruch (Yoreh De'ah 251:10) and it applies to this day. Ninety percent of people who ask for money today are swindlers. If someone asks for money we do not give it until he provides verification from a reliable Rabbi. If someone asks for food, however, we give him immediately. What if he is being deceptive? It is a potentially life-threatening situation and we therefore provide food without delay. Today, most beggars in Israel do not ask for food because there are many soup kitchens, and if you offer them food, they say that they prefer money.

B. Is Giving Tzedakah to Someone who is not Poor a Mitzvah?

The halachic authorities discuss if one fulfills the mitzvah of giving tzedakah if the recipient is in fact not poor. They point to the Gemara in Baba Batra (8b) and explain that not only does one not fulfill the mitzvah, but he also loses out on the mitzvah to give that money to truly poor people. Perhaps you will say that giving tzedakah is still worthwhile even if the person is not poor since it strengthens one's personal character trats (tikkun midot), as the Rambam explains in his introduction to Pirkei Avot, that by performing an act over and over, one will achieve proper characteristic traits. This, however, does not occur when one is performing an act which is not beneficial. A person is cruel if he does not give to the poor, but he is not kind if he gives to the wealthy. We have to give to truly poor people. A person should not buckle under emotional pressure from a beggar: I have many children and a husband who is sick, you have a kippah but you are not really observant, you give a shekel and they throw it down, etc… If a person was poor before he asked for money at the Kotel, after a day he would no long be considered poor: They collect 1000 shekels a day!

C. Rabbinic Verification Even to provide rabbinic verification is problematic today.

Anyone can print a Rabbi's letter or signature off the internet in thirty seconds. One time some people from a tzedakah organization in Ashdod came and asked for my signature. I did not know them and asked if they had other Rabbis' signatures. They told me that they had the support of the Lubavitcher Rebbe. I said: If so, I will blindly support it. Please send me the letter. When I received it, I saw that in the signature there was an extra "alef" in the last name "Schneersohn" and instead of being signed by the last Rebbe – Ha-Rav Menachem Mendel, it was signed by the previous Rebbe – Ha-Rav Yosef Yitzchak, who died almost sixty years ago! It was a forgery! Often times there are people who request money for yeshivot or organizations which do not exist, never existed and will never exist. One time I signed a letter in support of giving money to the poor. I found out that they were giving $1000 to anyone about to be drafted into "Nachal Ha-Charedi" (Ultra-Orthodox unit in the army) to convince them not to join. They claimed they were poor: They were in great spiritual poverty if they were about to join Tzahal. I called and requested my name be removed from the letter, but they did not. I called again, no response. I called again, no response. I sent a letter, no response. I sent a letter from a lawyer and they called: "Why not talk like a mensch? Come on, let's talk," etc… We have to be extremely careful about where we give our money.

In sum: We only give tzedakah to people who we can verify are poor or to trustworthy organizations. Give to one, two, three trustworthy organizations. It is not possible to provide for every poor person in any event. Most beggars are not evil people, they are mentally and emotionally unstable. We do not judge them, but we only give tzedakah to actual poor people.

I've been saying what Rav Aviner said for YEARS but have not been able to get a Gadol to back me up. Finally.

{2009 Update: Lego beggar pic from this fun site.}

Rabbi Akiva and his students

Recently, I commented on this this fellow's blog; his entry was:

Posted by Larry Lennhoff at 9:15 AM, Tuesday, July 31, 2007 A quick thought about Rabbi Akiva. It is out of season I know, but it occurred to me that 1000 pairs (couples?) of students died for each additional year Rabbi Akiva stayed away after from Rachel after he became a Talmid Chacham.

My response:

Hi Larry,

Just floated to your blog after seeing a comment you made on Hirhurim.

I gave a drasha on this topic. I think the answer to your question is seen in the Aggadata (TB Nedarim 50a) - when Rabbi Akiva returned after 14 years with his 24000 students, they repudiated Akiva's wife: "So she went to see him, but the disciples wished to repulse her. ‘Make way for her,’ he told them, ‘for my [learning] and yours are hers.’"(translation Soncino)

Hence I think the Gemara is telling us that the nature of the students' sin was related to Akiva's absence from his wife.

See this article for some more sources. Just to expand on the point I made in the Drasha: the fact that the original students - i.e. the ones who died - didn't get to see their Rosh Yeshiva in a human, loving, normal family relationship, they grew to believe that their Torah knowledge was more important than human relations. The fact that they would brush a woman aside - to treat her with disrespect - can be extrapolated to how they must have treated each other.

{2009 Update: Pic of Hadrian and Rabbi Akiva from here.}

Harry Potter Torah

A friend had asked if there was any good essays from a Torah perspective about Harry Potter. I responded with these links:

1. Rabbi Gil Student's Hirhurim blog
   
   • This entry was about free-will and determinism
     
   • And his links to Rabbi Slifkin's work on the magical monsters, part 1, part 2, part 3
     
   
   
2. And this whole blog devoted to Harry Potter and Teshuva
   

Soldiers in Prayer

Here's a stirring page of Israeli Soldiers in Prayer.

I have said time and again: Israel survives because of Hesder soldiers.

Extracts From Adam's Diary

In my senior year of college, when we needed to find quotes to put next to our pictures in the yearbook, a literary snob friend of mine said that the only legitimate quotes were those we found ourselves when reading or listening to songs. Getting quotes from a quotebook was not proper. Yes, she was an English major. I agreed in principle, except of course that I read quotebooks for fun so, by Talmudic logic, I was fine.

Ironically, I did have a quote from a story that I would have loved to use but I couldn't find it in time. Ten years, and one internet, later I can find the quote and broadcast it to ya'll

This is from Mark Twain - the only decent 19th Century American writer (who I am glad to say is not only better than Melville and Hawthorne but could also probably thrash them both in a barfight) - from his short story Extracts From Adam's Diary (about Adam Harishon and eating meat):

It was against my principles, but I find that principles have no real force except when one is well fed

Go Twain!

Shoot the Moon

The last men standing after all the cabinet shuffling is Don "Dishonor" Rumsfeld and John "Freefall" Snow (Snow to Stay on With Bush) - which makes total sense. While Bush has been, overall, one of the worst leaders of a North American republic, his very worst areas have been in economic policy and in war planning.

Then again, if you see things my way, that staying part of the Bush cabinet is a grave punishment, then actually Rumsfeld and Snow are getting what they deserve! Either way it's a clear case of 'aveira gorreret aveira'

Backpost finished 2/16/05.

Psak Reaction

I wrote that two weeks ago I ruled that the shul wouldn't say tachanun in reaction to the death of Arafat. While most of the congregation applauded the loss of tachanun, if not the loss of our enemy, there was some opposition. One member asked me for the sources of the halakha and I have spent the time since shoring up the halakhic support for the psak.

First of all, the Shulchan Arukh is very clear in Orech Chaim 575:11-13 that when we fast for rain, and the rain falls, we can say Hallel. Siman 576 then expands the need to fast to all difficult situations - including a feared enemy.

In any case, every shul Rav I've spoken to agrees that we have the power to suspend tachanun for a communal simcha, but that wasn't enough for the textually minded. Two poskim - one black, one white - ruled on the matter. Rav Nachum Rabinovich, the Rosh Yeshiva of Ma'ale Adumim, agreed with my decision (said that I did the right thing) and said that since tachanun was a minhag, I as Maara d'Atra could make that decision.

Rav Ephraim Greenblatt (the famed Rivevot Ephraim, whom I know from Memphis) was less enthusiastic about my ruling but said that I had halakhic grounding, specifically the Chaya Adam, klal 155, siman 41.

Rav Greenblatt pointed out that people associate omitting tachanun with the death of a tzadik and thus my psak was difficult. I explained that the omission of tachanun is only with the yahrzeit of a tzadik - the death of a tzadik (according to the Shulchan Arukh) requires everyone who hears to tear kriah! However, the death of an enemy requires rejoicing and the yahrzeit is forgotten (because of the yimach-shemo stuff)

Since then, it was pointed out to me that there were those in Israel who ruled the same as I: see this story from (ugh) Arutz-7.

It's gratifying to know that my halakhic-intuition was on the mark.

My Letter to Bush

The Honorable George W. Bush
1600 Pennsylvania Avenue
Washington DC 20510

Dear President Bush,

As someone who supported the war against Iraq and the toppling of Saddam Hussein, I implore you to call for the resignation of Secretary of Defense Rumsfeld following the revelation of the abuses in Abu Ghraib prison.

America is the greatest nation on Earth. As an Orthodox rabbi, I am ashamed about what our country has done. To blame individual soldiers - even if factually accurate - does not take responsibility for the effect that their evil has on our nation.

I am reminded of the Biblical comparison between King Saul and King David. Saul, when presented with war crimes from his subordinates (I Samuel 15), denies the crimes and denies his responsibility. It is this moral callowness that results in his losing his kingship.

David, on the other hand, when his trusted general Joab kills the rival general Abner, expresses voluble and visible contrition (II Samuel 3). David remains the king for all his lifetime and his descendants forever.

The dastardly action by our military has made a mockery of the United States. Our great and moral country has lost any chance of moral leadership in this world - unless we act like King David and express humility in a greater level than our transgression.

Please call on Secretary Rumsfeld to resign.

Sincerely,
[The Styx]

Yummy

Jewish Publication Society: The JPS Bible Commentary: Ecclesiastes

Go AishDas!

I got that Rambam link, and oh so many others, from here: AishDas Torah Links. Happy hunting!

Just in Time for Terumah

Bais Hamikdash and Keilim

Life in the Styx, vol. II, no. 39 (Old Styx)

Hello everyone, Chag Sameach

I have been in the treacherous grasp of the nasty black-pig death flu.  Or at least it feels like it.  On the plus side, it has enabled me to get around much of the Pesach cleaning which requires higher computational power (I still need to behave as a pack animal, no dispensation there).  On the rather extensive downside, though, I have not been able to learn very much Torah nor write papers or write email letters -- hence the dearth o' Styxen in the past few days (which should be especially notable considering the heavy doses of sick weirdness which has afflicted the Jewish people.)

I did have some of the heavenly kosher Dunkin Donuts that are in the area, and I have re-read some of my Hunter Thompson stash, so my pleasant temper and equilibrium was restored somewhat; but it is very difficult to operate right now (and I dread the Seders). Anyway, I need to make up for some of the lost time, so...

BAD CRAZINESS

Was I sleeping when they allowed rabbis to act in a publicly disgraceful manner?  I know there's a heter for prime ministers to act like spayed swine but who allowed:

(1) the Agudas ha-Rabbanim trying to make up for all the peace and quiet that has existed for the past few years among the denominations by issuing rancorous statements of low-grade ignorance and thuggery,

and (2) Schorch, chancellor of JTS, in a vain attempt to show how Conservative Jews can be just as legitimate as orthodox Jews by being equally as rancorous and black-hearted taking the infighting all the more public on the front page of the New York Times (last Thursday, 4/17/97).

I'm sure we all feel proud.

It is especially ironic, as we rapidly scurry around in the Annual Pesach Prep Frenzy, the holiday of Jewish nationhood, of family, that we should take this opportunity to blast our fellow Jews with both barrels.  Rov Lamm, in the flaccidly impotent quarter-page ad in the NYT that was intended to counteract the blind bigotry of the Agudas ha-Rabbanim,  stated that in the song "Dayyenu" that we sing at the Seder, we claim that "Had He brought us before Mount Sinai but not given us the Torah, dayyenu -- it would have sufficed us."

But before we resort to puckish homiletics, we can learn "tolerance" just by looking at the Exodus as told through the Haggadah.  That is, the entire holiday of Pesach is about Jewish unity and spiritual equality.

PESACH, SINCERITY, HUMILITY & FEAR

Pesach is more than a holiday where you stuff 5 matzas in yer mouth in 2 seconds to satisfy some myopic shiur of kezayit ("according to modern scientific measurements, which we normally reject except when we need to be holier-than-thou, an olive weighed 35 lbs. and was the size of a woman's bowling ball").  Pesach is a holiday of humility.

We are told (by the Rabbis, go figure) that even though the Jewish people had reached the second lowest level of spiritual contamination possible in Egypt, we were still redeemed.  According to the Mishna, the story we tell at the seder should have the theme of "le-ganai le-shevach" -- from degradation to glory.  We are given two different ways of doing that -- (1) by showing that at one point all the Jewish people were slaves yet Gd redeemed us; or (2) showing that at one point we were all idol worshipers, yet Gd chose us.

The entire *message* of the haggadah is that at one point in life all Jews were spiritually bankrupt -- we were slaves, idol worshipers, "Arami Oved Avi" and all that jazz -- worse than we were ever worse before.  There are many reasons for this message (it shows the bounds of Gd's love; it shows the strength of the Covenant of the Patriarchs;  it shows that the one mitzvah we were given -- the korban Pesach -- was all it took to make us Chosen people again, just like one mitzvah can doom us, like the Garden of Eden).  But an essential message is of Jewish unity and religious humility.

UNITY

Even though this is taken to extremes by many segments, we are bound together as a people and we are responsible for one another as brothers and sisters. At the same time, let's not take Jewish nationhood or unity as the end-zone of all Judaism.  We are not defined by the same rules as an "ethnicity" -- Judaism is a religion, with a Gd, a set of laws, and a covenant.  Any conception of Judaism with fewer characteristics than that is doing the definition a disservice.

We see the direction of "religion as ethnicity" in today's (Monday, 4/21/97) NYT op-ed piece by Thomas Friedman.  I'm on record claiming that Friedman is too arrogant to be taken seriously.  I am surprised, though, that he has revealed himself far more in today's editorial than I ever expected.

He has the audacity to link Netanyahu's scandal to the orthodox drive to remain in control of the Israel rabbinate: "What this religious dispute and the current political scandal involving Mr. Netanyahu have in common is that they are both rooted in a disregard for the balances and red lines necessary to hold Israeli society and world Jewry together."

He shows the same religious insensitivity, in fact the same evil-spirited bigotry, that we all condemn in the Agudas ha-Rabbanim.  The orthodox rabbinate in Israel isn't small minded or foolish for wanting to exclude non-orthodox conversions, marriages, and divorces.  It is a natural outgrowth of orthodox belief to make these institutions definitionally rigid.  To delegitimize the orthodox belief that non-orthodox conversion is invalid is to delegitimize orthodoxy.  Which may be the end goal, but if so then we are in an impasse that can only be broken with recriminations and dirty tactics.

And, the Agudas ha-Rabbanim aside -- since they are not the mainstream voice of orthodoxy, modern or otherwise (only the RCA & the OU can really speak for 'modern', and the 'Agudah' speaks for the Charedim; in fact that was one of the main crimes of the Agudas ha-Rabbanim, they had the hubris to claim they spoke for more people than gave them permission to do so) -- Chancellor Schorch joins with Friedman to delegitimize orthodoxy.

Take President Hertzog, who died earlier this week.  I have mixed feelings about lauding Hertzog as a hero because he was brazenly irreligious while his father was the Chief Rabbi of Israel.  If that isn't a symbol of Israel, I don't know what is.  But I don't *like* that symbol.  I don't like the idea that to be a modern Israeli hero you had to spit in the face of your father and turn your back on Tradition.

But here Friedman says: "Overlooked in all this legal brouhaha was the fact that Israel's former President Chaim Herzog died of a heart attack last week. Or was it a broken heart?"  To take the style of Friedman -- who is well known to role-play and address policy-makers personally in his columns in a vein attempt to be a policy maker himself -- "Yo Tommy!  Cheap sentimentalism and moral bankruptcy don't play well compared to the rest of your career!"

What's the broken heart?  Because, Friedman intimates, the state he built was being torn apart by the "desert of moral and spiritual leadership."  This sounds very similar to Schorch's claim that we need a "piety with sanity" -- as opposed to the orthodox in Israel.

HUMILITY

This brings us to the second message of the Haggadah: humility.  We need far more humility in Judaism today.  We need people to stop believing that they can hold a press conference and wave Jewish dirty laundry to the rest of the world.  We need the superlatively arrogant Prime Minister Netanyahu to start being competent instead of being pompous.  But most impotently we need religious humility.  And that is the core of the haggadah.

We all began as scum.  As idol worshipers and slaves.  Every one of us.  Therefore we cannot look to our fellow Jew and say that he or she is worse than we are.  (Note: some have called the trait of religious arrogance as "religious triumphalism" -- I find that buzzword so repugnant that I swear I'll never use it seriously (I may use it when a conversation has degraded to buzzword-level, but at that point our souls have been bought & sold on the open market, so asinine buzzwords would be the least of my worries)).

But humility is the key to understand part of the religious dispute within orthodoxy.  Liberal Orthodoxy, let's say in the issue of women's minyans, claims that it is 'sincere.'  And if someone is sincere, then that is the highest level a person can reach, right?

The problem is that sincerity is a cheap emotion because all 'sincere' means is that you are pure in your belief.  But if the belief is an incorrect one, then the sincerity is negligible.  What the frummies are claiming is that the Liberals don't possess enough "yirat-shamayim" -- fear of Gd, and fear of sin.  Rather liberals are sincere in being liberal; in wanting personal autonomy over religious authority, of have rabbinic will equal a halachic way (and all the rest of the triumphalist buzzwords).

But Liberal Jews logically respond, consciously or sub-consciously, that if what they see frummie-jews do is considered 'yirat-shamayim' then they want nothing of it.  Because 'yirat-shamayim' -- following the law to the utmost detail -- is often just a cover for aggressive, holier-than-thou, arrogance and pettiness.  I demand that my vegetables be checked with a Lakewood Super-Soaker 3000 not because I'm really worried about the bugs, but because I want to show that I am closer to Gd than you are.

And I can't say that both sides are wrong in their characterization of the other.  Nor can I say that the stereotypes are true.  We cannot afford to be naïve (everyone is a wonderful swingin' cat), nor cynical (everyone is out for rank and base desires).  We must be humble.  Humility means honesty -- honest in your beliefs and honest in your assessment of others.   And when you are humble, even though it means you may still, eventually condemn another person's practice -- you will be so busy criticizing your own shortcomings, you won't have time for anyone else.

Remember, the haggadah teaches us that:

(1) we are saved only when we do sincere actions directed purely towards Gd, no matter how small (like taking the Korban Pesach and sprinkling the doorposts), and

(2) no Jew can feel arrogant in being Jewish because at one point we were all the lowest of the low.

Ach!  Enough ranting before the holiday.  The above is ill-formed and filled with the combined frustration of the current evil state of affairs that we are bringing on ourselves as a people with the personal frustration of being consumed by this black-pig flu.  Maybe during chol-ha-moed I can make up for this bile and recrimination by writing down some more torah (there is a dvar-torah wrapped up in the above screed if you look closely).

Have a chag kasher ve-sameach.
And remember, only you can prevent forest fires.  Only you.

Styx :]

[Posted on Oct 17, 2013]