The most obvious and symbolic element of Chanukah is the ’chanukiyyah (commonly, though inaccurately, called the m’norah), used for the commemoration of the alleged miracle. The chanukiyyah is usually a nine-branched candelabra designed to hold eight Chanukah candles, one for each night, plus the shamash (meaning “servant”). In typical fashion, the shamash is lit, then used to kindle each Chanukah light in turn: on the first night, one light; on the second night, two; and so on, until all eight lights are kindled on the last night of the Festival.

The chanukiyyah, while apparently ancient, is not explicitly prescribed by the Rabbis. Neither is the use of candles as Chanukah lights. Indeed, most of the Talmudic references are to oil lamps. For example, Mas. Shabbath 23a, discusses which kind of oil is best for kindling the Chanukah lights (evidently, it’s olive oil).

But what is truly intriguing about the traditions surrounding the chanukiyyah, is that the most common method used today for kindling the Chanukah lights was originally meant only for the “extremely zealous.” You may be surprised to know that according to Mas. Shabbath 21b, only one Chanukah light per household is “demanded,” and any increase in the number of lights is merely an indication of one’s “zeal.” According to the Rabbis, each household must light at least one Chanukah light per night; for the “zealous,” one light nightly for each member of his household; and for the “extremely zealous,” eight lights—with Beth Shammai saying to reduce the number by one each night, and Beth Hillel maintaining that the lights should progressively increase each night up to eight.

In short, there’s more than one way to kindle the Chanukah lights, and the traditions and rituals are not quite as fixed as we have been led to believe.

Some other Talmudic instructions concerning the Chanukah lights include the exceptions for placing the lamp inside the home (it’s supposed to be outside), how far from the doorway it is allowed to be, how high above the ground is acceptable, and who must pronounce a blessing and what that blessing must be.

The Talmud also includes prohibitions against using the Chanukah lights to perform the natural functions of a household lamp—i.e., casting usable light, providing heat, or transferring a flame from one lamp to another. This, of course, renders the Chanukah lights useless for all but one task, and it is an extremely limited (though charming) one, at that. Additionally, it is from these prohibitions that the tradition of the shamash arose. Since the Rabbis forbid the use of the Chanukah lights for natural purposes, the shamash—not being one of the Chanukah lights itself—was added as a ceremonial convenience.

Should we not find it curious, then, given the extraordinarily non-authoritative nature of the Rabbi’s opinions, that something as innocuous as the shamash would garner such profound meaning in Messianic and Jewish Roots circles? Though it is an entirely contrived, completely rabbinic innovation, the concept of the shamash really “preaches”—especially to a Messianic audience.

The mundane purpose of the shamash notwithstanding, it is easy to make the leap to a brilliant representation of Yeshua: a set-apart “servant,” yet elevated (as on some modern chanukiyyot) above all others, setting them aflame with His holy light, so that they in turn may shine that light, and brightly penetrate the darkness of the world around them. Indeed, “the Son of Man did not come to be served, but to serve” (Matthew 20:28), and He is “the true Light, which enlightens every man” (John 1:9)! Without a doubt, it is a glorious portrait of our Master—even more so when we imagine that this picture has been amazingly “hidden” for centuries in plain view of His own Jewish people. But the fact of the matter remains: when we “see” Yeshua in the chanukiyyah, we are “seeing” Him in a “Rabbinical [institution]” (Mas. Shabbath 24a)—we are being inspired by a man-made prohibition against nature and reason. As disciples of Messiah, we have an abundant treasure of spiritual richness in the legacy of the Scriptures. Can we not honor and observe a holiday established by our forefathers without camouflaging and disfiguring it with more spiritual meaning than they intended?

Does the chanukiyyah’s shamash represent Yeshua? It certainly can, if we choose to see it that way. But if we do, isn’t it possible that we’re just “seeing things” where they ought not to be? Or, at least, making too much out of something that was never meant to get our attention?

Think about it.

Intrigued? This was just an excerpt from the Appendix of my book The Real Story of Chanukah.

In my book about The Real Story of Chanukah, I included a lengthy endnote about Christmas. For those interested in one Messianic Jew’s opinion, here it is in its entirety.

Since this is a significant issue among Messianics and Christians in pursuit of the “Jewish roots” of the faith, I feel that it is worthwhile to offer my perspective on Christmas. Personally, I have no problem with Christians celebrating Christmas. For sure, there are seriously pagan issues with the holiday and its accompanying icons (these facts are widely documented, and, since this is a book about Chanukah and not Christmas, I do not feel compelled to elaborate here), but as far as the Luke 2 tradition is concerned—where the sole and central purpose of celebrating Christmas is the recognition of Yeshua’s birth—I have no problem with it whatsoever.

Where I caution Christians in their observance, however, is where the line of paganism becomes encroached upon. Though “Christ”—Messiah—may be an inspirational portion of Christmas, this theme is often shrouded or lost among the manner in which it is celebrated in our society today. It’s also fair to point out that the holiday itself is pagan in origin, not at all inspired by the Scriptures. Though as believers, some have tried to put “Christ” back into Christmas, this is essentially the same thing as trying to impose Yeshua onto the chanukiyyah [the so-called Chanukah “menorah”] (which has its own set of issues as well—see the Appendix for a more substantial discussion on this topic). Forcing Messianic (or Christian) ideals and ideas onto traditional rituals and elements (especially those of dubious origin), can be fraught with difficulties. Of course, with regard to Christmas, we cannot ignore the underlying question of why believers desire to celebrate the Messiah’s birthday in the first place. Celebrating birthdays is simply not a practice found in Scripture.

With regard to my own relationship to Christmas, as a Jew, Christian rites and holidays in general have no place in my life or the life of my family. Celebrating Christian holidays is simply not where I find common ground with my Gentile brothers and sisters. There are many, far more substantial areas in which I as a Messianic Jew can walk in agreement with all believers in Yeshua—Christmas is just not one of them. Nevertheless, I do not begrudge Christians their observance.

What do you think about this perspective? Sound off below (don’t be naughty—be nice!).

“A blogger writes about how one of Judaism’s holiest days ended, for her, in a strip club, while elsewhere a guy strolls into a tattoo parlor requesting a Star of David. Two women exchange wedding vows in a Jewish ceremony, and hipsters toss back bottles of HE’BREW, The Chosen Beer…. [Moses] couldn’t have seen these Jews coming.”

This is how a CNN article begins, showcasing the so-called “New Jews” and the ways they express their Jewishness: with flagrant violation of Torah, and a heart ablaze for assimilation. They are “making [Judaism] and its culture work for them and others in a time when, more than ever, affiliation is a choice.” It’s an astute observation by Ms. Ravitz (the article’s author), and one that should make us shudder: it’s happening again—as it has continually since the beginning—Jews choosing… as if we had a choice. The Scriptures testify against us:

• Before we took the Land, we chose the daughters of Moav, and joined ourselves to Baal-P’or (Numbers 25:1ff).
• After we took the Land, we chose the daughters of the survivors, and willingly served their idols (Joshua 23:12-13; Judges 3:1ff).
• Our kings chose foreign women, and through disobedience, allowed their hearts to turn after foreign gods (1Kings 11:1-2).
• We chose to reject Adonai’s covenant and imitate the nations around us, causing us to be removed from the presence of Adonai (2Kings 17:13-19).

And the real story of Chanukah begins with our willful assimilation, when…

• …we chose to be “breakers of the Torah, and [seducers of] many people, saying: ‘Let us go and make an alliance with the Gentiles all around us….” (1Maccabees 1:11, NAB)
• We chose to “[cover] over the mark of [our] circumcision and [abandon] the holy covenant;” (1Maccabees 1:15a, NAB)
• and we chose to “[ally ourselves] with the Gentiles and [sell ourselves] to wrongdoing.” (1Maccabees 1:15b, NAB)

Since the beginning, we have been choosing for ourselves, following our own lusts, desires and fears… and every time, we have made the wrong choice.

As heart-wrenching as it is to admit, there is nothing “new” about the “New Jews”—they are only the most current evidence that Israel is continuing to choose the ways of the nations and the flesh over the ways of Adonai. Perhaps not every Jew is a gay, drunken, tattooed voyeur… but that doesn’t mean we are not complete degenerates, constantly in search of new ways to please and comfort ourselves in a world that dares us to be different. No, for the Jew—indeed, for every disciple of Messiah—there is but one true choice: follow Adonai, and revile assimilation… be different, or die.

Though the real story of Chanukah begins with the lament for Israel’s infidelity, it thankfully ends with a message of hope: a few faithful ones can lead the way to restoration. Now, more than ever, we need to set aside our fears and the temptations of the flesh, and follow only the politically incorrect ways of our Master. May we refuse to fit in, and instead stand out and influence our people and the nations around us. Let us boldly proclaim the message of turning away from ourselves, and choosing only to run after Him who grants everything we were ever truly after.

“I have caused to testify against you today the heavens and the earth; life and death I have set before you, the blessing and the cursing. So you: choose life—so that you will live; you and your seed—to love Adonai your God, to listen to His voice, and to cling to Him (for He is your life, and the length of your days)…” D’variym (Deuteronomy) 30:19-20

What great nation is there that has a God so near to it, that He would command His people to party for seven days straight? Sukot, the final feast of the year, is a week-long, unabashed celebration of Adonai’s provision, protection and salvation. It’s simplicity and joy lends itself to an unparalleled revelation of Yeshua!

Audio, which was available here from October 13-20, 2011, is no longer available here. Please go here instead.

For more about Sukot and Israel’s calendar

In this powerful, intense, live teaching presented during the Yom Kippur season, Kevin Geoffrey presents the Scriptural mandate for both the holiest day of the year and the daily life for disciples of Messiah: deny yourself. Taken to heart, this message will not only change the way you view Yom Kippur, but it will radically alter the course of your life.

Audio, which was available here from October 6-9, 2011, is no longer available here. Please go here instead.

Yom Kippur… the single holiest day on Israel’s calendar—and it is best observed by doing absolutely nothing… the Master Yeshua, our great high priest, has already done it all! The Yom Kippur command to deny oneself is also the heartbeat of those who live for Messiah, in whom this awesome day is fulfilled. For more about “Deny Yourself” and Yom Kippur:

I grew up keeping Passover as one of the few holidays that my family observed. Every Spring, out came the fancy china, the matzah ball soup, the brisket, the gefilte fish, the charoset, the afikomen, the bar mitzvah yarmulkes, Elijah’s chair, the seder plate and its elements, and, of course, the Haggadah. My grandparents and aunt and uncle from across town would be there, and usually my other grandparents, great aunt, and aunt from Brooklyn would drive in as well. I remember that during these family get-togethers our home was always very loud with activity, which carried over into the seder. My dad would lead the seder, anxious to get to the bo-re p’riy hagafen, and my little sister would read the four questions—an honor coveted by her big brother. Of course, the “telling” was punctuated with my mother silently, but noticeably excusing herself to check on the progress of the food. This would begin a small exodus from the table consisting of my Aunt Mady and Grandma Berger.

Since the days of my youth, I have attended many different seders, both in homes and large groups. Some time after I became a believer in Yeshua, I learned of the Messianic Passover Haggadah from Lederer Publications, and Passover finally began to have meaning for me. My heritage as a Jew became reinforced in a way that had not happened during my youth. Needless to say, I greatly appreciated the Messianic Passover Haggadah, and rejoice in the many others that Messianic Jews all over the world continue to develop to this day.

As time went on, I began to study the Scriptures and the sources of various Jewish traditions. I eventually realized that while the core of the modern Passover seder is the telling of the story of the Exodus, many of the elements of the traditional seder are simply creative innovations not found in Scripture. I also came to realize that the Pesach was not the seder itself, but the actual animal that was to be sacrificed and eaten at the end of the fourteenth day of the first month. Through this process, I began to view the modern Jewish seder as it was originally intended—as a memorial. Like many Jewish traditions, the seder was created as a substitute to make up for the nation’s current status in dispersion. Our modern minds have made it the Pesach, but I believe this misses the mark.

So, feeling somewhat at a loss with the traditional Passover Haggadah—the service after which every known Messianic Haggadah is patterned—I finally decided to try my hand at compiling one of my own. I began my adventure intent on answering only a single question: what would happen if I let Scripture speak for itself… could Scripture adequately tell the Passover story without a man trying to put it into his own words?

Well, the result of that experiment was Perfect Word’s Behold the Lamb—a modern, Messianic Haggadah, of which approximately 90% of the words on the page are nothing but direct quotes from Scripture. Also unique to Behold the Lamb is that it does not draw upon centuries of time-honored Jewish tradition, further distinguishing it even from other Messianic Haggadahs. In arranging the Haggadah, there was little attempt to make the service more lively, more entertaining, more meaningful, more Jewish, more Messianic, or anything else. And yet, my family and I personally find this Haggadah to be highly satisfying, because we know that we are remembering Passover with Scripture—the eternal source of all perfect truth—as our storyteller.

Can there be a meaningful remembrance of the Passover without seder plates and afikomen? Is the Word of God sufficient to bring the Passover to life in our hearts and minds? You tell me.

Learn more about the Behold the Lamb Messianic Passover Haggadah!

The seventh-day Shabbat (Sabbath) is not only central to Israel’s calendar, it is at the heart of Jewish identity. Exodus 31:13 reports Adonai commanding Moshe to “speak to the sons of Israel, saying, ‘Surely, My Shabbats you must guard, for it is a sign between Me and you, to your generations, to know that I, Adonai, am sanctifying you….’” Yet the observance of Shabbat has historically been shrouded in rules and customs that can separate us from the very Shabbat we are supposed to be protecting. Beautiful, elegant—some-times strict—and infused with spiritual symbolism, the Shabbat traditions of Judaism nevertheless (and unnecessarily) complicate what may arguably be the simplest thing in Scripture.

While the practical out-working of Shabbat in the modern Diaspora does take some amount of forethought, the principles set forth in the Scriptures are easy to understand and apply—if we will only hear them. Indeed, wedged in our thinking is the belief that Jewish religion and culture supercede Scripture, and that centuries of practice amount to expertise. Not necessarily.

“How do I ‘do’ Shabbat?” is the question that kills Shabbat even before it begins. Candle-lighting, Shabbat dinner and special prayers are nice, but not what this holy day is all about. To “do” Shabbat, first consider the Scriptures (see image, above), and start by simply stopping. Don’t worry about going wrong with the way you “do” Shabbat… as long as you’re not going at all…

What do you think? Post a comment below.

This “Fast Foundations” article was originally published in Messianic Jewish Issues.

(Other extra-Torah or land-dependent Shabbat prohibitions include carrying a load out of one’s house or in through the gates of Jerusalem (Jer. 17:21-22), and buying from non-Israelites who are trying to do business in Jerusalem (Neh. 10:31, cf. 13:16). There are also explicit commands for Shabbat sacrifices. As for assembling for the purpose of worship, the Shabbat itself is a sacred assembly (Lev. 23:3), but what constitutes assembly, where, and of whom is not stated. Assembly of at least some members of Israel at the Tabernacle/Temple may be implied by Numbers 10:2&10.)

The Real Story of Chanukah: A Messianic Jewish look at the Feast of Dedication that will change the way you look at life in Messiah! Check it out in the Perfect Word Resource Center (click the book image to go there).

When I was a boy, one of the only Jewish holidays my family celebrated was Chanukah (the other was Passover), but if you had told me that one day I would write an entire book about the Festival of Lights, I would have said you were a couple of candles short of a menorah! Now all these years later, I’m delighted about the newly released “Real Story of Chanukah,” because it truly puts the modern holiday in perspective by placing it against the backdrop of its factual history.

But what really excites me about the new book is that its message is so Messianic… not because it shows you Yeshua in the chanukiyyah, but because the real story of Chanukah is about being completely sold-out, zealous, crazy-on-fire—dedicated—to Adonai. I love this kind of message!

In The Real Story of Chanukah (which quotes at length from the apocryphal, yet historically reliable books of 1&2 Maccabees), we get to witness the struggles of a handful of average, everyday Jewish people during the intertestamental period. Against the overwhelming anti-Semitic and assimilating forces of their day, we see these valiant, devout few as they fight for the God and the Torah they love, in order to restore Israel to faithful fellowship with God. The story is just incredible—it’s vivid, moving, and, at times, almost beyond belief. And it’s within this context that I was able to unpack the Messianic message, illustrating how, according to the Scriptures, we too can and must be completely dedicated to the cause of Yeshua.

I believe that this is an important book, not just because it offers a unique perspective and insight regarding the holiday, but because the message of the story behind the holiday is an inspiring source of encouragement and exhortation… it’s Scripture put into action in peoples’ lives… it’s a commentary on the social issues of our day… it’s a warning for what we may be headed toward in the future.

If you already have a copy of the audio teaching upon which this book is based, I want to encourage you to pick up a copy of the book as well. The audio teaching covers the essential topics and story that is contained in the book, along with the emotion and dynamics that only come from a live presentation, but the book has considerably more material, and goes into detail that I wasn’t able to cover in the original teaching. In the book, I’m able to deal with other related topics that round out the entire discussion as it pertains to the issues raised by the holiday of Chanukah—and, believe me, there are quite a few.

I think my closing thoughts from The Real Story of Chanukah’s preface best sum up my reason for writing this book, and it reads as follows:

You may know next to nothing about the Feast of Dedication; you may love and cherish it as a meaningful time of year. My aim with this message is not to dash your view of Chanukah upon the rocks. Instead, my hope is that you will be stirred and inspired to abandon all that has doused your fire for God, and to be reignited with a burning passion for righteousness, holiness, and the zealous life for Adonai.

May the real story of Chanukah cause you to wholly commit yourself to God—to be restored to who He has made you to be—forsaking everything you hold dear, and even yourself… devoted and dedicated… to the death.

I think you’ll be challenged, exhorted, and inspired by The Real Story of Chanukah—the miraculous story you never knew…

It’s what everyone all over the world isn’t saying today… and why should they? After all, it’s the middle of March, and nothing around us offers even a hint that a new year has begun. Indeed, most of us haven’t even a clue that a new month has arrived (“Rosh Chodesh,” or New Moon), much less the renewal of an entire year!

Nevertheless, it’s true—the New Year is here… the New Year for Israel, that is (Exodus 12:2, “This month is to you the chief of months—it is the first to you of the months of the year.”). And yet, even world-wide Jewry doesn’t have New Year’s on its collective radar right now. No, for us, New Year’s doesn’t come around for another six long months (“Rosh HaShanah”)—or so we’ve been led to believe.

“Who cares? What’s the big deal?” you retort. “Scripture doesn’t even say that the first New Moon is to be honored any differently than the others (except the seventh)!” Indeed, why does it matter that most of “civilized” planet earth calls a random moment in time—January 1^st—“New Year’s Day”? And why get all worked up just because Judaism celebrates its New Year in the Fall, instead of observing it in the Spring, according to the Scriptures?

My purpose in mentioning all this is not as corrective as you might think. It is not my intent to convert the world to Israel’s unique calendar, nor to hype up a day that deserves no more attention in our lives than Scripture explicitly calls for.

On the contrary, the reason for the hoopla is simple: to use this timely opportunity to illustrate how almost completely oblivious we are to the ways of Adonai and the Scriptures to which we so casually pledge our allegiance! We will sooner order our lives according to a blank grid hung on a wall than align ourselves with the plain and pure teaching of the Word of God.

You see, to me, “New Year’s in March (or April)” is much more than just the neglected, Scriptural reboot of Israel’s annual calendar. No—to me, it is a symbolic declaration to the world: “You are out of sync with the tempo of God… out of step with the footfalls of Messiah.”

I want you to stop and recognize the first day of the first month, not because it’s the “real” New Year’s Day, or in order to claim some imagined superiority over those who haven’t yet found “the truth.” Not at all. Israel’s New Year Day is important because it is a symbol of Messiah—the former being the cornerstone of Israel’s calendar; the latter, the Cornerstone of our lives.

The Emissary exhorts in 1Keifa (Peter) 2:2-6

… as newborn babies, desire the word’s pure milk, that in it you will grow, if indeed you [have] tasted that the Master is good. To [those] who [are] coming, [He is] a living stone… and you yourselves, as living stones, are built up [as] a spiritual house…. Therefore, also, it is contained in the Scripture: “Look! I lay in Tziyon a chief corner-stone—chosen, precious—and he who is believing on Him will not be put to shame.”

When we attempt to live the life in Messiah by hearsay—entrusting our walk to the patterns of men, rather than our first-hand experience with the Word of God—our initial steps are already off course… our foundation is already out of alignment. The New Year, like the Messiah, represents the starting point—the site of orientation upon which our trajectory is to be based. And, like the Messiah, it is also the goal… the sign that we have successfully completed another revolution, and are on track to keep moving forward in Him.

So, Happy New Year to you, disciple of Messiah! Renew your mind and be free! The heart of God is beating steadily for you today… will you forsake your tempo, and step with His time instead?

I would like to share a recent exchange I had with one of our enews subscribers who questioned the manner in which we determined the date of Passover this year. A little background for those of you unfamiliar with the nature of the debate: it centers on the reliability of the established Jewish Calendar versus the observation of the phases of the moon, the sun and the agricultural state of the Land of Israel as opposing systems for accurately determining the dates of Israel’s calendar. This is an important issue because the dates of the calendar practically affect when to celebrate the year’s annual appointed times, such as Passover.

Our enews letter read in bold letters: “Only 2 weeks to Passover!”

Our subscriber replied,

No, Passover is just over six weeks away.  You need to discard that faulty Hebrew Calendar, get the new moon sighting from Jerusalem for the first new moon AFTER the spring solstice, then count the fourteen days.

Here was my reply:

Thank you for writing. I am well aware that the current Jewish calendar is determined by calculation and not by observation, and is therefore rarely accurate. I’m sure you know that the Spring Solstice is only one indicator of the arrival of the New Year (and not a Scripturally prescribed one at that, nor is it inerrant), along with the observation of the ripened barley in the Land (which is also not Scripturally prescribed, but is a reasonable factor, taking Scriptural indications into account, [i.e. the context of Exodus 9:31]).

Nevertheless, it is our position at Perfect Word that until a reliable Messianic Jewish testimony from the Land can be established—for the determination of Chodesh [New Moon] as well as Aviv [the state of the barley, hence the description of the first month of the year, see Ex. 13:4, for example]—we will join with the rest of our people in Dispersion and follow the faulty Jewish Calendar for determining months. We do this knowingly yet with a heavy heart, because it is evidence of our dispersed state as a people.

The fact of the matter is, I can celebrate Passover here in Phoenix two weeks from now, and you can celebrate it where you are in six weeks, yet neither one of us will have kept the feast.  As long as Israel nationally remains in Dispersion and fails to keep the feasts in the Land, [our observances] are nothing but memorials of memorials—and so we “keep” them as individual families and communities the best we can.

I would encourage you to pray for the Messianic Jewish community in the Land, that they may see the restoration of Israel’s calendar as an important aspect of our national return to Adonai.

Some additional thoughts: The issue of determining the calendar is not simply an issue of following the explicit instruction of Scripture. Indeed, Scripture in no way, shape or form clearly teaches us how to determine when the moon is new, or when the month is Aviv. We can extrapolate these practices from both Scriptural as well as historical data, but the issue ultimately comes down to one of authority.

Who has the authority to reestablish Israel’s calendar? The competing voices at present are as follows:

• The Israeli New Moon Society (Orthodox)
• Karaite Jews
• the established Jewish calendar

and the fact of the matter is, that these three voices carry the same level of authority: none, in my opinion. The INMS, in fact, states as much, citing the reestablishment of a Sanhedrin as the necessary precursor to altering the present calendar. The Karaites, on the other hand, feel they have the God-ordained authority to change the calendar, thus inciting many misled Messianics to assume the same. My assertion is that the Messiah Yeshua Himself has given the Messianic community alone authority over all Israel in matters such as these (Matthew 18:20), but as of yet, no acceptable voice from the Land (since this is an issue specifically concerning the Land) has made itself heard on these issues. On matters of such importance, I do not believe we should trust just any voice, but one that is proven and tested, and has the respect and acknowledgment of other upright members of the community.

It is because the present, competing voices carry the same weight of authority, that I feel the best option is to defer to the established Jewish calendar, rather than follow a rogue, non-Messianic voice (Here’s a question: would we follow a new non-Messianic Sanhedrin? Or a non-Messianic priesthood?). “Being right” on this issue is not sufficient grounds for further parting ways with our people—such an attitude demonstrates a blatant disregard for the communal character of Adonai’s covenantal relationship with His people. If we are going to make divisive decisions that challenge the status quo, they need to be made with the right attitude, on firm Scriptural ground, with unshakable, Messianic authority. Adonai is no more pleased with us for following the Karaites than the current calendar, because as long as we are a dispersed people—independent-minded and self-serving—not following the King Messiah, we simply cannot “keep the feast[s]“.

I look forward to the day that a trustworthy, established Messianic voice proclaims the days, months and years boldly from the Land. Sadly, today is not that day.

What do you think? Leave your comments below.