We have gathered here to bring Sylvia Bernstein and her daughter Gail Belkin to their eternal rest. Our hearts break, not twice but thrice. Firstly, the murder itself fills our hearts with horror - because of its causes and because of its nature - and with trembling when we recall that Sylvia and Gail are but two of dozens of victims who have been butchered in this same vile way over the past few days. Secondly, this murder was committed as a painful disruption of the festivities of Purim. Everything became topsy-turvy [ve-nahafokh hu], and jollity turned to deep gloom. Thirdly, this murder has brought upon a most dear family a private tragedy that is so touching that tongue cannot describe it nor heart fathom how to comfort.

     Sylvia and Gail freely chose to live their lives in Eretz Israel, and they were killed in it and because of it. Our Rabbis tell us that the land of Israel is one of the good gifts that God gave us through suffering. Anyone who did not experience it until this day, now understands what our sages meant. Our aching hearts cry out to heaven: "Why? Why are the innocent murdered?" The savage that did this terrible deed believed that he was thus buying his way into paradise, God forbid! Together with the prophet Jeremiah, we cry out "Why does the way of the wicked prosper?" The prophet did not receive an answer, and our rabbis also admit that "we have no explanation - neither for the success of the wicked nor for the suffering of the innocent". This is so because "though all is foreseen, yet free will is granted" - even to the wicked.

     In this week's Torah portion Moses too wants to understand Divine justice. "Show me thy glory," he begs - "Let me understand how you manage your universe!" God replies evasively, "You may see behind but you may not see before". A Midrash seeks to explain "behind" and "before": "before" [panim] is the seeming success of the wicked in this life and the suffering of the innocent; "behind" [achor] refers to the reward of the innocent in the next life and the eternal punishment of the wicked therein. According to this simple creed, Sylvia and Gail are now to enjoy their peace and reward, whereas that wicked one, the agent of wicked ones, is even now getting his just deserts.

     But this simple faith is not sufficient. We hear calls for vengeance. Vengeance is not ours, but God's, according to the Torah. Here, by the lifeless bodies of Sylvia and Gail, we may not demand vengeance - but we may demand punishment. We have no doubt that the appropriate authorities will leave no stone unturned to search out those who planned and authorized this despicable crime, and to punish them to the fullest extent that the law recognizes. The rest we may leave to the God of Vengeance [El nekamot].

     Sylvia Bernstein and Gail Belkin are now being brought to their eternal rest. Their suffering is over for evermore. Our suffering - the pain, the frustration, the weeping and the pent up fury - our suffering remains. Their love for each other and their enormous love for their family - both old and new - can teach us, even at this sorry spot, how to summon up the strength to comfort all the mourners - and first among them Larry, the twice-stricken husband. In one moment Larry has lost his world, a world of endless love, love so strong that it was the pivot of his existence, the north by which he read his internal compass, as he put it to me. We must derive from this love the strength to gently wipe away the tears, and to try with all our might to continue living our lives decently and proudly in this most dear land. Only thus will their deaths not have been utterly pointless and vain.

     Farewell, beloved sisters in faith. To each one of you we say: "May God grant you your reward, and may your recompense be complete from the Lord God of Israel into whose eternal shelter you now come." May they rest in peace. Amen.