All in the Same Boat

The final Shabbos of the Jewish Calendar boasts one feature that remains unchanged every year. We always read the Parsha of Nitzavim. What about this Parsha of a mere forty verses that makes it a required reading for the final Shabbos of every year? There are various fundamental themes in Judaism, including free will and Teshuva, that are recorded in Nitzavim. I will highlight one central theme of the Parsha, which must be internalized before the New Year begins. ​ These words feature an unusual characteristic marking above the written words in the Torah. It has several dots above these words. Indeed, if you look into a Sefer Torah, you will see these dots above the words וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם. This is translated as the revealed are to our children and us forever.” This is a continuation of the beginning of the verse, “The hidden belongs to Hashem our G-d.” The deeper meaning here is that the private action of Man is under the purview of the Almighty, for better or worse. However, what Man does in public is the responsibility of the Jewish Nation. The Rabbis have interpreted this to mean we are responsible for one another. In Hebrew, this dictum is famous as כל ישראל ערבים זה לזה. The literal translation is that we are the guarantors of one another. The role of a guarantor carries great responsibility. It reflects a legal commitment for the borrower who has incurred a liability. The Chofetz Chaim writes that if a guarantor sees the borrower acting in a financially irresponsible manner, he will be worried, as he ultimately assumes responsibility. As it’s been nearly two years since October 7 and hostages remain imprisoned in Gaza under the most horrific conditions, it's important to view that as some “other” problem. The notion of being a guarantor means that we must feel this crisis as our own. I know a person who has not slept on more than one pillow since October and another person who has not listened to any music during that time. Similarly, the Chofetz Chaim wrote that if we see the majority of Jews estranged from Torah Judaism, then we bear the responsibility for that. It is unfortunate for us to shrug our shoulders when hearing about the deteriorating numbers of Jews engaged in Judaism. It’s incumbent on every one of us to be the best ambassadors we can be for G-d and Torah Judaism. The notion of being responsible and a guarantor for one another has brought out the best in Jews over the years. ​ As we prepare for Rosh Hashanah to stand in judgment before the Giver of Life and once again need to earn the privilege of life itself, there may be no greater merit than viewing oneself as a guarantor for our fellow Jew and Jewish Continuity. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Learning to Listen

On the eve of another somber anniversary of 9/11, America got a punch to the gut as to where we stand as a nation. Charlie Kirk, a prominent political activist, was murdered in cold blood as he was engaging in dialogue with a group of university students in Utah. Some are calling this a watershed moment in American society, and it remains to be seen whether we have hit rock bottom in our tolerance for people with whom we disagree. Much ink has been spilled by those familiar with the life and legacy of Kirk, as well as the profound impact he had on influencing political discourse. I am not a political pundit and not capable of offering a political analysis, but nonetheless filled with sadness and outrage that this can occur. ​ While, as of this moment, the killer has not been apprehended and the motive not confirmed, this has all the markings of an assassination due to one not agreeing with the views of Kirk. It’s essential to note that this heinous action did not occur in a vacuum. While the end result is, of course, horrific, the beginning of a societal breakdown has more benign roots. It usually starts with a lack of listening to another person with whom we might disagree. In a time of increasing polarization, especially related to political fault lines, we increasingly gravitate toward the perceived comfort of echo chambers. We attempt to curate experiences, interactions, and dialogue with only those whose positions we find agreeable. The opinions of those we disagree with become contemptible. The next step may be the demonization of others, and with the political temperature continuing to rise. While not all circumstances lead to violence and murder, it is nonetheless tragic for groups of people to demonize others simply because they might have a position or vote for something we disagree with. ​ While others write an obituary for America or tell others how they need to change, I think this is an opportunity for us to reflect and introspect on how we can learn to listen properly. The Gaon of Vilna wrote that there are three levels to listening. The first level is simply to listen. While this may seem elementary, it actually means not interrupting and paying attention to what the person is saying. It also means not thinking about formulating your response or best comeback line. The second step is understanding. This can mean asking a simple follow-up question, such as what day you arrived or whom you said you voted for in the last election. The third and final level of listening is acceptance. This does not mean that we agree with the person, but rather that we acknowledge their position. ​ As Rosh Hashanah approaches, it’s important to note the blessing of the Shofar is not to blow the shofar but rather to listen to the shofar (לשמוע קול שופר). Our Rabbis teach us that while many can blow, it is more noble to listen. The way out of the abyss is most likely not to come from the top down in society. It will most likely be from the bottom up, and our best hope would be to start effectively listening to others. I hope and pray that we can pivot and improve the way we listen to others. It is not an understatement or overreaction to express that the alternative to properly listening to one another may be the beginning of the end for this great republic. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Not Subject to the Political Winds

The Supreme Court of the United States is a revered institution that has shaped American life and living. It has issued some landmark rulings that have improved the social ethos. It is also true that the Supreme Court has issued some horrific rulings. Korematsu v. The United States ruled it was legal and constitutional to forcibly place a minority group in internment camps. Buck vs. Bell in 1927 ruled that the government can forcibly sterilize women who it considered “feeble-minded and imbeciles.” The venerated Supreme Court Justice, Oliver Wendell Holmes wrote for the majority, “three generations of imbeciles are enough” in justifying this position. Perhaps the worst decision issued by the Supreme Court was Dred Scott v. Sanford, which led to the Civil War. After Dred Scott, an enslaved man, sued for his freedom in 1846, he went from the slave state of Missouri to the free states of Illinois and the Wisconsin Territory. The Supreme Court ruled that Dred Scott was not free, African Americans were not U.S. citizens and therefore couldn't sue in federal court, and Congress couldn't prohibit slavery in U.S. territories. Ultimately, this decision was overturned with the adoption of the 13th Amendment in the aftermath of the Civil War. ​ The Torah or Jewish Law does have an answer to the Dred Scott case, and it is found in this week's parsha. The Torah states, לֹא־תַסְגִּיר עֶבֶד אֶל־אֲדֹנָיו אֲשֶׁר־יִנָּצֵל אֵלֶיךָ מֵעִם אֲדֹנָיו. Translation: “You shall not turn over to the owner a servant who seeks refuge with you from that master.” Rashi quotes the Talmud, which explains this passage as referring to the situation of a Canaanite servant belonging to an Israelite who fled from outside the Land (from a foreign country) into the Land of Israel. Had Dred Scott fled into the Land of Israel to escape his predicament of slavery, he would have been granted asylum. The consequences of the Dred Scott decision led to approximately 700,000 Americans killed in the Civil War. ​ The larger point is that this case study challenges an established theory (which some treat as fact) in enlightened circles. It is that the Torah and its laws and practices are archaic and obsolete. The timeless lessons of the Torah are not subject to the harsh winds of political change. The wisdom taught at Sinai is as relevant and enriching as ever. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch