Is the United States on its way to abandoning Israel?

In what seems like a lifetime ago, in 2014, Israel was waging war against Hamas in Gaza. Israel reached out to the United States, and the U.S. Senate held a vote on whether to provide its beleaguered ally in the Middle East with military assistance. The vote passed unanimously. Last week, the Senate voted on whether to send bombs and bulldozers to Israel. The vote on the bombs had 36 senators vote to block sending them, while the vote on the bulldozers had 40 senators vote to block sending them. It’s worth noting what these bulldozers are primarily used for. A major function is neutralizing improvised explosive devices (IEDs). Bulldozers can push through or trigger explosives safely. It is also used to clear paths for troops. In dense urban areas like Gaza, streets can be blocked or deliberately obstructed, so bulldozers help create access routes during operations. There have been far too many funerals of young soldiers in the IDF who have been killed because a bulldozer was not there to neutralize an explosive device in urban combat. The ask for these bulldozers was apparently too much for these 40 senators. It should be worth noting that several of those senators who voted to oppose the aid to Israel were Jewish, and the senator from Vermont who led the effort to oppose the aid was also Jewish in name only. ​ One does not have to be a political analyst to observe this seismic shift. It was once a given that America’s support for Israel was rock solid and bipartisan. While the current administration has been strongly supportive of Israel, we are seeing large swaths of our elected officials, mainly from one party, abandon the Jewish State. ​ There is a part of me that finds this reassuring. The Torah refers to the Jewish people as הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב. Translation: “ They are a nation that lives in solitude, and amongst the nations they are not counted.” For some time, we had deluded ourselves into believing that with the modern Jewish State, we had permanently turned a corner on hostility to the Jewish People. It is now all too apparent that despite all of the major contributions of Israel to the world in so many areas, from medicine, agriculture, hi-tech, and so much more, it will always be viewed with suspicion as the Jew among the nations. Israel just celebrated its 78th anniversary as a modern state, although the Jewish connection to the Land was established nearly 4,000 years ago. It is in the subconscious of so many people and nations to be unforgiving to us for having the audacity to claim this territory as our ancestral land. The reason that the Jewish People have merited this privilege is that the G-d of Abraham, Isaac, and Jacob has declared that the descendants of these Patriarchs should inherit the land. For thousands of years, our ancestors fantasized about having the privilege of being Next Year in Jerusalem. For the seven million (and growing) of our brothers and sisters, this dream has become reality. May we continue to be worthy in the eyes of G-d of having this privilege from generation to generation. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Indifference from the Vatican

The current round of hostilities with Iran has featured some compelling sideshows. One of these areas has been the recent spat between President Trump and Pope Leo. The Pope has strongly condemned the U.S.-Israeli war in Iran, calling it a "senseless and inhuman violence" fueled by a "delusion of omnipotence" and "idolatry of profit". He has specifically declared that "God does not bless any conflict" and has condemned the use of religious language to justify the war as "unacceptable." One might conclude from these comments that the theology of the Catholic Church condemns conflict, especially towards innocent civilians. That takeaway is not aligned with the historical reality. The era of the Crusades began with a call from Pope Urban II to liberate Jerusalem from the infidels and was declared with the cry of “Deus vult!” or “God wills it!” As the Crusaders traveled to Jerusalem, they especially attacked and killed Jews. The Rhineland massacres of 1096 alone, conducted by the People's Crusade, killed roughly 2,000 to 3,000 Jews in cities like Worms and Mainz. The Rhineland is a beautiful and picturesque area in Germany, and it also has Jewish blood seeped in its soil for nearly a thousand years. The number of unarmed civilians killed in the combined Crusades, while debated by historians, is at least a few million by conservative estimates. In more recent times, as the atrocities of the Holocaust were unfolding, many Jews beseeched the Vatican for the Pope to intervene and at least make a public condemnation. Pope Pius XII largely remained silent as millions of Jews were sent to gas chambers. The Vatican officially maintained a policy of “Neutrality Strategy.” The Vatican believed that maintaining a public stance of neutrality was the best way to keep channels of communication open while acting behind the scenes. Official records from the Vatican archive indicate that the Pope was briefed on the killings of thousands of Jews daily, with specific mention of Auschwitz and Belzec, as early as December 1942 and chose not speak up. ​ Which brings us to the current situation with Iran. For decades, the Iranian regime has declared that Israel must be wiped off the map. This was not just empty rhetoric. The Iranian Regime redirected many resources away from improving its society and invested in a military and nuclear program. It unveiled a Doomsday Clock in Palestine Square in Tehran, showing how much time will be until all 7 million Jews living in Israel are destroyed. The regime engaged and propped up proxies all over the region, from Lebanon to Gaza to Yemen, who were aligned with their worldview of making the Land of Israel into a Judenrein territory. This was the context in which Israel and the United States launched preemptive attacks on Iran. ​ It appeared we had turned a corner on indifference to jewish suffering from the Vatican. In 1986, Pope John Paul II improved Catholic-Jewish relations by fostering unprecedented dialogue, apologizing for past persecution, and condemning anti-Semitism as a sin. He even visited the Great Synagogue in Rome and declared the Jews as his “beloved brothers” and “elder brothers in faith”. The recent statements from Pope Leo are more aligned with much darker times. In times of confusion, people look to leaders of faith for moral clarity. There are 1.4 billion Catholics worldwide who look to the Pope for this guidance. The world can not afford another Pope to blow the moment. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Once Proud Nation Loses it Way

If there were a Top 10 list of great and consequential leaders of the last century, most people would put Winston Churchill at the top. Churchill, nicknamed the "British Bulldog" by the Russians, rallied the British people and Western society to defeat the Nazis. It is easy to forget that England faced immense political and military pressure to negotiate or surrender in 1940, especially after the fall of France. A faction in the War Cabinet, notably Lord Halifax, pushed for peace talks or surrender to Hitler. But Prime Minister Winston Churchill insisted on absolute defiance and rejected any surrender. Churchill famously declared: "We shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields and in the streets, we shall fight in the hills; we shall never surrender. Let us therefore brace ourselves to our duties, and so bear ourselves that, if the British Empire and its Commonwealth last for a thousand years, men will still say, 'This was their finest hour.'" Within this context, it was surprising to hear that the Bank of England announced plans to remove Churchill from the five-pound note and replace him with a squirrel or a beaver. ​ A nation can only continue to thrive if it knows its past and the story that forged its identity. As Pesach approaches, it is once again an opportunity to retell our story to the next generation. The story of how Avraham followed the word of G-d when he left his homeland to walk toward his destiny. His grandchildren traveled to Egypt and endured pain and suffering before experiencing arguably the greatest event in world history with the Exodus. The Jews formalized their covenant with G-d at Mt. Sinai and, after some delays, marched proudly into their homeland. ​ As accusations persist that we are occupiers and colonialists, it remains vital to share our story with the next generation. Failing to do so carries consequences too severe to contemplate. We can look at Churchill being replaced by a squirrel as a nation that has lost its way. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Faith at Night

“It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair.” Charles Dickens famously wrote these words as the opening to his book, A Tale of Two Cities. I relate to these words now, as we live in extraordinary times. On the one hand, the United States and Israel have dealt devastating blows to a regime that was not shy about its genocidal ambitions towards the Jewish State. On the other hand, our brothers and sisters are running in and out of bomb shelters, and that's the best scenario. There are less favorable and even tragic outcomes as Israel battles for its very survival with an enemy that wishes to wipe it off the earth. Diaspora Jewry is not immune to struggles related to its survival. This week alone, there were three prominent synagogues in North America that were the target of violent incidents, and it's a miracle that no one was hurt or killed. ​ With this heavy cloud in the backdrop, we are also preparing for the joyous holiday of Pesach. How can we maintain the proper mindset during our Pesach preparations in these challenging times? ​ I would like to share an insight into the Haggadah that offers us a compelling perspective on this issue. Rabbi Elazar Ben Azaria is quoted as saying that he does not recall the source of retelling the story of the Exodus at night until he was enlightened by the teaching of Ben Zoma, who identifies the biblical source for this lesson. While on Pesach night, there is a special mitzvah to retell the story of the Exodus, why are we so concerned about all the nights of the year and Ben Zoma’s teachings right now? ​ Here too, there is an idea that the Night referred to by Rabbi Elazar and Ben Zoma is not “night” in the literal sense but rather night in the metaphorical sense. Night is often a time of fear and uncertainty, both literally and metaphorically. When Rabbi Elazar is referring to “night” in our haggadah story, he is trying to reconcile all the tragic and horrific events that were unfolding to the Jews, with a strengthening of his faith to overcome these struggles. He was addressing the question of how we can celebrate an ancient miracle of the Exodus with Jews living under severe distress. Rabbi Elazar was asking this question while the Land of Israel was under brutal Roman occupation, which intended to snuff out any vestiges of Judaism from our ancient homeland. The question, though, remains timeless. How can we celebrate our emancipation and freedom with all the stress and anguish in our lives? It was only until Ben Zoma came along and taught us to thank G-d and remember the Exodus ALL the days of our lives that the idea concretized for Rabbi Elazar. Faith is not an easy thing. Faith is not for fair-weather fans. Faith takes perseverance, dedication, and endurance. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch ​

The More Things Change, The More they Stay the Same.

"Plus ça change, plus c'est la même chose". These words are from Jean-Baptiste Alphonse Karr, a 19th-century French journalist. The phrase is loosely translated to English as “the more things change, the more they stay the same." These words have been taking up much of my headspace this week. As a new phase of the war between the USA and Israel vs. Iran unfolded, and we were reading the Megila on Purim in real time, it felt like deja vu. Not unlike Haman in ancient Persia, the modern-day Supreme Leader fit the role with his genocidal ambitions against the Jewish people. One of the most popular days in Iran for the past 40-plus years has been Al Quds Day. Quds Day or Jerusalem Day is held on the last Friday of Ramadan, and is an annual day of protest organized by the Iranian government against Israel. While nominally about Jerusalem, the Quds Day rally serves as a forum for regime figures to call for hostilities against Israel and the liberation of Palestine, envisaging the inevitable elimination of the “Zionist regime.” “Death to Israel” is a common chant at the rallies, often accompanied by “Death to America. One of the most popular areas that the Iranian regime designated in Tehran is called Palestine Square. In June 2017, coinciding with the annual Quds Day rallies, Iran unveiled a large digital clock in Palestine Square. The clock was programmed to count down from 8,411 days, corresponding to a 2015 statement by Supreme Leader Ayatollah Ali Khamenei, who predicted that "Israel won't exist in 25 years". He claimed in his statement that there will be nothing left of the Jewish state by 2040. The statement was made in the aftermath of a September 2015 nuclear deal signed by a previous American administration with Iran. When news broke of the killing of the Supreme Leader and much of that leadership, it was uncanny as to how much it resembled the outcome of his ideological heir in the Megila. The Purim story, as it is well known, does not mention G-d, but His presence is felt everywhere. A turning point of the story is that after Mordechai implores Esther to go to the King and plead the case of the Jewish people, Esther implores Mordechai to gather the people in fasting and prayer. Between the diplomacy of Esther and the prayers of Mordechai, the tides were turned, and Haman met his fate. One of the blessings that we recite prior to the reading of the Megila is dedicated to thanking G-d for the miracles that were “בימים ההם בזמן הזה.” The translation is “in those days in our time.” While much has changed in the past approximately 2,000 years since the Purim story, much has remained. We continue to pray that “May the One who answered Mordechai and Esther in Shushan Habirah answer us.” ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Hidden in Plain Sight

With Purim just around the corner, the usual preparations are underway. We recall the heroes and villains of the Purim story and may think we know the entire story from reading the Megilla every year. There is a most interesting postscript to Megilla that is not widely known. Queen Esther and King Achashveirosh had a son, Darius, who succeeded his father as King of Persia upon his father's death. King Darius was consequential in that he allowed the Second Temple (Beis Hamikdash) to be rebuilt. The rebuilding of the Temple was first permitted by Cyrus the Great around 538 BCE after he conquered Babylon. Construction began but was halted due to local opposition. During the reign of Darius (522–486 BCE), Persian officials questioned whether the Jews had proper authorization. Darius ordered a search of the royal archives and found Cyrus’s original decree. He reaffirmed the decree, ordered the work to continue, funded it from imperial revenues, and protected the project from interference. (All this is documented in the Book of Ezra.) ​ What’s striking about this historical side note is that Darius was born to the King and Queen in the Persian palace while the King and his closest adviser, Haman, were plotting the genocide of the Jewish People. As their ill-fated scheme was being cooked behind closed doors at the Palace, he was fathering a child who was not only Jewish (as he was also the son of Esther), but he would go on to allow for the Jewish Temple to be rebuilt in Jerusalem. To suggest that this outcome is ironic would be a great understatement. ​ The Talmud teaches that the name Esther is associated with the Hebrew word “Hester,” which means “hidden.” Indeed, the Book of Esther is the only Book in the entire Tanach that does not mention the name of G-d. A casual reading of the Megilla suggests that G-d plays no role in the outcome. A closer analysis indicates that while there is no overt mention of G-d, He is very much present, albeit in a more hidden manner. The birth of Darius and his subsequent reversal of policy, becoming more benevolent toward the Jews and allowing them to rebuild the Temple, is just one of several examples that are most compelling. ​ As we struggle in so many areas of our personal lives, we may feel discouraged when our prayers don't seem to be effective. At this time of year, we should once again draw strength from the Purim that just when it appears that all is lost, we just might be standing on the soil with the seeds of salvation that are getting to sprout. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

The Ikea on Community Building

IKEA. The name alone triggers a range of emotions and reactions. For some, it gets them excited about the prospect of finding lower-priced furniture and awakens the dormant handyman within them. For others, IKEA is just a four-letter word. They are not excited about assembling their toddler's new dresser and would rather pay a little extra for a finished product. The much-touted Swedish meatballs (they are kosher at the locations in Israel) in the cafeteria don’t move the needle. Indeed, many psychologists have noted the marital discord that accompanies visits to Ikea. They note the maze-like store layout, overwhelming choices, and complex, self-assembled furniture create a "perfect storm" for relationship stress. These situations fuel power struggles over money and design, test communication under pressure, and often reveal deeper, underlying issues about trust, division of labor, and shared, long-term goals. There is a strange choice of verb in the opening of our Parsha. G-d tells Moshe to speak to the Israelites so that they will “take for Me a contribution.” The Hebrew verb is veyikchu, literally “and they shall take,” though some English translations smooth this to “bring.” The choice of verb is precisely what catches the commentators’ attention, because we would expect veyitnu, “to give.” Why would the Torah describe giving as taking? Our Rabbis taught that this linguistic reversal reveals an essential aspect of generosity. When we contribute to something larger than ourselves, we expand. The act of giving creates ownership in a way that passive receiving never can. By releasing our resources into a shared project, we acquire a stake in what that project becomes. G-d created a home for humanity in the world; in our Parsha, humanity creates a home for G-d in the Mishkan. The parallel is deliberate. God does not need a physical dwelling any more than the Infinite needs furniture. But building on behalf of another creates a relationship. The Mishkan allowed Israel to reciprocate God’s creative generosity, and in that reciprocal act of making, they became bound to what they made. Since the Mishkan, there have been 3,300 years of Jewish community building following the original formula. As in those times, there are roughly three categories of people who interact with kehila building. There are builders, detractors, and spectators. Interestingly, my observations indicate that the builders and detractors represent a minority of the demographic pie. It is the spectators who occupy most of the seats. However one feels about the Ikea model, when it comes to the Jewish community, it is most important to evolve from a spectator to a builder. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Time to Build Our Own Table

Every once in a while, we might receive a jolt that shakes us in many ways. We might wonder whether the jolt is due to new information or to knowledge we've had for a while, and whether the way it is presented now makes it feel different. I am wrestling with this question after listening to the widely reported speech by Bret Stephens on the “State of World Jewry.” Stephens, a noted columnist whom I have been reading for over 20 years since his days at the Jerusalem Post, delivered some compelling remarks recently at the 92nd St. Y in NYC. Stephens argued that the conventional approach to combat antisemitism, which focuses on advocacy, Holocaust education, legal definitions, and monitoring hate, has largely failed to reduce antisemitic beliefs or violence, even as those dedicated resources have grown. He questioned whether decades of education, polling, and advocacy have meaningfully lowered antisemitism. Additionally, he argued that antisemitism isn’t primarily rooted in ignorance or misinformation that better education alone could fix. Rather, he framed it as a deeper, almost irrational resentment. While many of us disagree with or struggle to digest this, the reality is that Stephens is now aligning himself with traditional rabbinic thought. Rashi, in his commentary on the Torah, describes an encounter of Esav embracing Yaakov. He writes that it is a well-known halacha that Esav hates Yaakov. It was just at that moment that Esav had a temporary moment of compassion, but that moment was over just as it began. For centuries, the biological and ideological descendants of Esav have hated the descendants of Yaakov. This hate is sometimes interrupted with periods of less hostility, but even in those times, the anti-Semitism is merely lurking beneath. I am surprised by how shocked some in our community are about the resurgence in hatred of Jews and Israel. Stephens, in describing the plight of Jews in modern times, also quoted Phillip Glass, “If there’s no room at the table, build your own table.” While this can have different applications, I believe it applies to all of us to make a concerted effort to reconnect with our roots. In this parsha, we read once again about the covenant given to the Jewish People at Mt. Sinai. From that moment on, the nations of the world have never forgiven us. While we have tried so hard to prove to the nations that we are not occupiers or colonialists, it has had a limited effect. We really need to focus on building our own table. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

March of a Lifetime

There are certain times in life when words simply cannot capture an experience. The event or experience is so powerful and awesome that putting it into words would simply diminish the moment. This idea is found in the Kaddish when we recite the words. “לְעֵֽלָּא מִן־כָּל בִּרְכָתָֽא וְשִׁירָתָֽא דַּאֲמִירָן בְּעָלְ֒מָֽא.” Translation: the praise and elevation of G-d is far above any words that can be uttered in this world. One may have heard this reaction from someone who visited a breathtaking location or who had recently fallen in love. You might ask them to describe the site they visited or the person they love so much that they have decided to spend the rest of their life with them. They might be at a loss for words, as describing the Grand Canyon as 'amazing' simply does not do it justice. I have been having a similar reaction in the days since we dedicated the new Sefer Torah and proudly marched with it through the streets of Jacksonville to our beloved shul. There are so many elements to unpack and so many emotions swirling inside that I find myself at a loss for words when I am asked to describe the day. Awesome. Magnificent. Unbelievable. These words seem to come up short and don’t feel that they adequately capture the experience. ​ There is one part of the Hachnosas Sefer Torah that is seared into my soul, and I will never forget. As we marched with the Torah and reached San Jose Blvd, the world seemed to stop for the Torah. Our friends at the JSO stopped all traffic, and we were able to walk, sing, and dance proudly with the Torah across a main intersection in Jacksonville. All the vehicles, passengers, and bystanders were quiet and stopped as the scroll that carried the Divine wisdom from 3,300 years ago was brought to its new home. As I mentioned in my remarks at lunch, this moment carries symbolism that extends far beyond the act of marching the Torah to its new home. It should resonate with every aspect of our lives when we face the choice of how much priority to allocate to G-d and His Torah. We have so many competing needs and priorities that tend to divert our attention from what’s really important. As memories fade and we get caught up in the so-called normal, it is incumbent on all of us to remember that chilly Sunday morning in Jacksonville when everything stopped as the Torah was proudly marched to its new home. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

The writing of a Sefer Torah

It is of utmost significance when a community comes together for a good cause. It is extraordinary for a community to come together for the writing of a Sefer Torah. The mitzvah to write a Sefer Torah is the final of the 613th Mitzvos recorded in the Torah. It is by no means an easy mitzvah to complete, and perhaps that is why it is the final mitzvah in the Torah. It is a most labor-intensive exercise with the Sofer (scribe) writing it letter by letter and word by word in this most painstaking process. There are 304,805 letters, which translate into 79,976 words and 5,845 verses (pesukim). ​ The world has evolved since the advent of the printing press by Gutenberg in 1440. Printed books have become the norm, and in a sense, the world has never looked back. In more recent times, with the arrival of the internet and the proliferation of digital libraries, handwritten books are almost non-existent. For those reasons alone, it is so remarkable to have an entire Sefer Torah written. That might just be the starting point, as the Sefer Torah represents something so central to our core essence that it defines who we are as a people. What makes the Jewish People unique is that we are a nation that accepted the covenant from G-d, and it was consummated on Mt. Sinai when we received and accepted the Divine word. As the Talmudic sage, Rav Yosef said about Shavuos (anniversary of receiving the Torah), “if not for this day, I would just be another Joe in the street.” It is for that reason that the reading of the Torah is the focal point of the Tefila/Service on Shabbos. We remove this sacred scroll from the ark and read from the text, and our souls become enriched for another week. At a later time, Ezra instructed that we should read from the Torah on Monday and Thursday as well, as one should not go more than three days without reading it. It is for those reasons (and more) that I consider it an honor of a lifetime to have this new Sefer Torah commissioned and written in my honor. It is so special that so many people from the community and beyond have come together for this sacred Mitzvah. The notion of a Kehila collaborating for such a sacred cause represents the very best in Judaism. I invite everyone to join us as we gather to welcome the new Sefer Torah into our shul by participating in a most festive procession that will begin from our home on Sunday morning. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Patience in the Process

Black Monday hit the NFL with a vengeance this year. Black Monday is the day following the last day of the regular season in the NFL, in which teams unhappy with their performances in the season will fire their head coach. This year, 10 head coaches have been let go since their teams' seasons ended. Considering there are only 32 teams, that's nearly a third of them! Perhaps the most surprising firing was the Buffalo Bills, who let go head coach Sean McDermott, who posted a 98-50 record during his time in Buffalo and made the playoffs for eight of the nine seasons he coached in this frigid city next to Lake Erie. While I am not a sports analyst, I feel a need to weigh in on these firings. ​ I believe that these coaches were fired because their owners were unhappy that their teams did not reach the Super Bowl or go 17-0 during the regular season. The reality is that only one team can win the championship, and there is a lengthy process for a team to evolve from a basement dweller to a contender to a champion. Patience is not a virtue in a society that wants to win now and always win. ​ The Torah teaches us that, upon the conclusion of each of the six days of creation, G-d said, “It was good.” There is one exception to this, and that was on Monday. Rashi, in his commentary, says that the omission is intentional because the work on Monday was not completed until Tuesday. For that reason, the Torah records that G-d said “it was good” twice on Tuesday. The larger lesson is that anything important in life involves a process and takes time for it to come to fruition. ​ As time goes on, our generation has less and less patience for processes and wants instant results. This doesn't manifest itself only on the football field, but rather in all areas of life. From building and sustaining our marriages to child raising to developing a relationship with G-d, one must be committed to a process. If anyone tells me that they have no issues and have instant success, it should be viewed with suspicion. It’s easy to get discouraged when we don’t see the results we want at the speed we would like, but let us remember that G-d taught us this lesson of process when He waited until Tuesday to complete the work of Monday. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Living with Contradictions

I was recently walking in an airport terminal and passed by a smokers' lounge. There were several people smoking and otherwise relaxing while they had their nicotine fix. There was a very large sign on the wall with the following words prominently displayed. It stated, “SMOKING WILL KILL YOU.” The harsh and blunt warning didn’t seem to faze any of the smokers. How does one explain such behavior? Is it that they don’t believe the warning? Do they not care about their own well-being? The answer for most people is that this behavior is referred to as cognitive dissonance, and it is one of the most well-researched areas in psychology. Cognitive Dissonance is a state of mental discomfort that occurs when a person holds beliefs or opinions that are inconsistent with or conflict with an aspect of their behavior. Because that discomfort feels unpleasant, our brain is motivated to reduce the tension, often by changing how we think rather than how we act. In other words, there is a disconnect between the knowledge we have and our physical actions. The other alternatives would be to dispute the information or to discontinue the action. However, as complex people who live with various contradictions, we try to explain away the inconsistencies. As much as we think it's only other people who behave this way, the reality is that we are all complex people with various contradictions in our lives. We find this behaviour in our parsha this week, as we see the progression of Pharaoh's reaction to the ten plagues. At first, he was more defiant. At a certain point, he knew that G-d was orchestrating the plagues, and he needed to acquiesce and allow the Jews to be freed. There was this cognitive dissonance that Pharaoh displayed, and in some way, we all suffer from these inconsistencies. There are manifestations of cognitive dissonance in our spiritual lives. While we may know certain truths from the Torah, our actions may not reflect those truths. How can one overcome these inconsistencies and live a life more aligned with their values? One of the more thoughtful mussar leaders of recent times, Rabbi Dessler wrote that our thoughts follow our actions, not the other way around. For example, if a person wants to improve in their Tefila/prayer, it would be more impactful to start with an action, and the thoughts will follow. Even if the actions are relatively modest, one should adopt that change. Consistent behavior reshapes desire, helping us better align with our fundamental values. The alternative is to fall further into decline with more inconsistencies. That was the path of Pharaoh in Egypt, and at some point, we must all leave Egypt. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Uncomfortable Choices

As Jews living in the Diaspora, we are sometimes faced with uncomfortable choices. Occasionally, this can happen at a gathering where non-kosher food is served, even though you have requested or ordered a kosher meal. While everyone is digging into this delicious food, you may be unwrapping multiple layers of silver foil. The stares are inevitable, and you might have some explaining to do. Another person might not want to rock the boat and stick out and will just take the non-kosher option. ​ This conundrum is not new, and we have been living with this tension for thousands of years. In this week's parsha, the Torah records, וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ. Translation: “The more they afflicted them, the more they multiplied and spread out.” External pressure somehow catalyzed internal growth. Throughout Jewish history, periods of hostility have often clarified commitments that had grown fuzzy during easier times. What explains this? The Midrash identifies specific cultural markers the Israelites preserved throughout enslavement: they did not change their names, they did not change their language, and they did not change their dress. These weren’t arbitrary choices. They were psychological anchors that prevented identity collapse across centuries of oppression. Modern social psychology validates this ancient wisdom. Marilynn Brewer’s theory on Optimal Distinctiveness explains why such boundaries matter: People need both belonging and distinctiveness to thrive psychologically. A group that abandons all distinctive markers often experiences distress rather than relief. As issues range from wearing a yarmulke/kippah in public to requesting a kosher meal, the need to blend in and not make waves is a convenient choice. Our weekly parsha and modern research suggests that individuals who abandon core identity markers in pursuit of acceptance often experience hollowness rather than belonging. This insight reflects a deeper truth: We contribute most meaningfully when we contribute from a place of authentic selfhood, not when we’ve erased everything that makes our perspective distinctive. Yes, of course, it may be more convenient not to request the kosher meal or wear the Kippah in public. However, we did not survive as a people connected to an eternal covenant because of the value of convenience. I am reminded of the words of Allan Boesak, an anti-apartheid activist, who wrote the following. “When we go before Him, G-d will ask, ‘Where are your wounds?’ And we will say, ‘We have no wounds.’ And G-d will ask, ‘Was there nothing worth fighting for?’” The words of Boesak haunt me, and this is a question we should all want a good answer to. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Happy New Year

Happy 2026! The ball dropped at Times Square, so it’s official. A fair question may be, is what happened 2026 years ago? The answer really is nothing. While officially the number of years on the calendar is to mark the birth of Jesus, the vast majority of Christian scholars admit that Jesus was not born in year 1 CE. They seem to think he was born anytime between 4-6 BCE. (The notion that he was born on December 25 is also highly unlikely as that date was chosen centuries later and was mainly chosen to align with the Roman holiday that celebrated the god of Saturn that occurred in December.) The number of years on the Gregorian (named after Pope Gregory) Calendar of 2026 stands in stark contrast to the Jewish calendar which counts the years from the creation of Man. As we our liturgy on Rosh Hashanah says, זה היום תחילת מעשיך. Translation: “this day was the first day of your handiwork. (The primary handiwork of G-d was the creation of Man.) To be sure, Jewish law recognizes secular dates as to some significance and even can be included in official documents. The Mishna in the beginning of Rosh Hashanah writes of the concept of ראש השנה למלכים or Rosh Hashanah for kings. Many official documents and contracts were dated to reflect how many years that particular king was in office. The dating of documents and contracts that had Halachic validity were called Minyan Shtaros. The counting of years related to how long a king reigned included gentile kings. We find sources for this in Tanach (Hebrew Bible). For example, the Book of Ezra cites specific events related to how many years King Cyrus reigned. Which brings us back to January 1 as a New Year. While this actual day doesn’t really commemorate anything, it has nonetheless become a fixture on our calendar. It can be used as an opportunity for one to be thoughtful about embracing goals that enhance one's physical, emotional or spiritual well being. As we are entering the second quarter of the Jewish year of 5786, it may be a good time to check in to our inner self and ask the uncomfortable questions as to how our aspirations and goals are aligned with our practical lives and daily schedule. If the catalyst for this inner conversation is the New Years designated on January 1, then so be it. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Praying for uninterrupted light

The contrast couldn’t have been more stark. At the gathering of the Jewish Community in Bondi Beach, Australia, two terrorists filled with hate and thoroughly evil intentionally killed at least 16 people. People came together to light the Menorah, and at that moment, so much darkness was unleashed. There are times when one is at a loss for words, and this may be one of those. It was an event supposed to be filled with light. How can you put into words the sheer scope and magnitude of this tragedy? ​ The Torah states that the order of creation was that darkness was created, and only then was light created. Our Rabbi teaches us that on a deeper level, we must experience darkness before we can experience the light. We are familiar with the fact that darkness and light are not only about a time of day or when a light is turned on or off. Darkness and light represent different periods in life during which we experience blessings or curses. Light represents not only material blessings but also spiritual blessings. One can feel the countenance of G-d during this period. As we pray in the final blessing of Sim Shalom in the Amida, בָּרְ֒כֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ. Translation: “Bless us, our Father, all of us as one with the light of Your countenance.” It is this light that the Chanukah lights reflect. It is well beyond the physical light coming from a candle or a burning wick. Darkness represents the very opposite of this countenance. The face of G-d is hidden during these times of darkness, and much pain and tragedy ensue. For whatever reason, it was divinely decreed that we must undergo the period of darkness before we may merit to see the light. As we continue to suffer in the dark, we look upwards and say to G-d, Have we not suffered enough? When will the era of uninterrupted light finally commence? In this week's Parsha, our Patriarch Yaakov, in his prayers, invokes the name of G-d as שד-י. Rashi explains that this name is associated with the word די (enough). The reason that Yaakov called out to G-d with the name שד-י is that he was pleading, “may He say 'Enough!” to my troubles.” (יֹאמַר דַּי לְצָרוֹתַ) ​ As we gather to light the last few Chanukah lights, let us invoke the same prayer of our ancestor Yaakov, and may we finally have a breakthrough to uninterrupted light. ​ Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Light Up the World

The polar vortex is coming again. Meteorologists are forecasting a “triple dip” of sub-zero temperatures in a good part of the country in December. Even the Great State of Florida will not be immune to the frigid air. Temperatures as low as 33 degrees Fahrenheit are forecast, increasing the risk of frost and damage to sensitive outdoor vegetation. I know that polar vortex when I see some of the trees in our neighbourhood sporting sweaters. ​ The truth is that it’s not only cold and dark in a physical sense. The Jewish people are once again encountering the cold and dark experiences that our ancestors experienced regularly, but we thought were in the rear-view mirror of history. ​ As we gather on Sunday night to once again light the Chanukah candles, it is an opportunity to bring light into this dark world. Our Rabbis teach that lighting the candles is merely a physical manifestation of our actively bringing the light of G-d into the world. There is an unusual practice related to Chanukah called “Pirsumei Nisa.” (Translation: to let the miracle be known to the public.) We are not merely obligated to light the Menorah, but obligated to light it in public. Even if someone is lighting at home, it should not be inside but rather at the door or window. There is no parallel obligation to any of the other Jewish holidays. One can ask, as we say at the Pesach seder, Mah Nishtana! Why do we light the Chanukah lights in public display when there is such an obligation for any other Mitzvah? ​ The reason for the unusual practice is that it underscores a primary theme of Chanukah. The physical light that we kindle is merely a physical manifestation of the spiritual and Divine light that enters our world. In a space and time rife with societal breakdown of so many of our most cherished values, it is the Divine light of the Chanukah lights that reminds us to be the best versions of ourselves. As we gather this Sunday night to light the first candle, let us remind ourselves that, despite all the chaos and darkness that we find ourselves in, we have the power to bring the most exalted light into our world. All we need to do is light the match. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Dual Citizenship

Political shots have been fired. Freshman Senator Bernie Moreno from Ohio has introduced legislation to ban dual citizenship in the United States. The “Exclusive Citizenship Act of 2025” would make it illegal for an American citizen to hold dual citizenship with another country. Moreno, who himself immigrated from Colombia, is touting his own renunciation of his Colombian identity as the champion of this cause. Moreno stated,” If you want to be an American, it’s all or nothing. It’s time to end dual citizenship for good.” ​ It remains to be seen whether this legislation will become law or withstand the scrutiny of the Supreme Court (previous court rulings have upheld dual citizenship as constitutional). Regardless, this call to action reflects the political environment. The ramifications for the Jewish community, especially those American Jews living in Israel with dual citizenship, is very significant. The tilt toward nationalism has been picking up steam in the MAGA world, and some in the movement are also calling for it to be illegal for any American to serve in the IDF. One of the accusations of Jews throughout history has been that we have not shown sufficient loyalty to the host country. One of the blessings of the American Jewish story until now has been that we did not have to choose between being a proud Jew and a loyal American. The road ahead in the American Jewish story may be changing, and we are looking for twists and turns in this road that we might not have seen before. In this week's Parsha, our ancestor Yaakov has an encounter with one of history's first anti-Semites. It was his brother Esav. After over two decades of Esav attempting to kill Yaakov, the two brothers arrive at reconciliation. The Torah describes the encounter as warm, noting that Esav even kissed Yaakov. What’s odd is that the Hebrew word for "and he kissed him” is וַיִּשָּׁקֵ֑הוּ, and there are dots over the word וַיִּשָּׁקֵ֑הוּ in the Torah. The placement of these dots is usually there to indicate a deeper message. Rashi quotes the Midrash to the effect that it is known that Esav hates Yaakov. It was just then that Esav was overwhelmed with compassion and embraced Yaakov. It doesn’t mean that Esav was insincere when he embraced Yaakov. It means that it was an aberration of his default of hostility. ​ Throughout our history, we have been accosted by the biological and ideological descendants of Esav who threatened our destruction time and time again. The pattern usually begins on more benign terms and might even be friendly. Usually, at some point, we are given an ultimatum to either give up our faith or else. The call to end Dual Citizenship may turn out to be a blip on the screen that won’t affect us much. Or it may be the new canary in the coal mine. Either way, it requires us to buckle up for the road ahead. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch

Thoughts for Thanksgiving

As Americans gather around their table to celebrate Thanksgiving, this year will be challenging to feel the feelings of gratitude generally associated with this time of year. With the political realities on both the Right and the Left changing and Jew hatred rising on nearly a daily basis the air is heavy and it's hard to get into the headspace of gratitude in 2025. The reality is that no matter how challenging the environment is, we never lose the opportunity to express our gratitude. There is a fascinating insight on gratitude from next week's Parsha that I believe addresses this point. After the birth of her first child, Rachel names the baby Yosef. The stated reason for this is that G-d has spared me from shame. The basic understanding is that she has been spared from shame because now she has finally been blessed to have a child after being barren for many years. Rashi, in his commentary, offers a bizarre explanation in the name of a Midrash. The comment is that Rachel would have to take responsibility for various mishaps around the house prior to having a baby. Mishaps such as who broke the dish or ate the snacks would leave Rachel feeling sheepish when her husband would come home. With the arrival of a baby in the home, there was now someone to blame for these mishaps. Hence, G-d had spared her shame. The Midrash is incredulous with this interpretation! It reflects an incredible shallow perspective on our revered matriarch, Rachel! After the amazing blessing of bringing a new life into the world, Rachel is thankful for something so mundane! Rabbi Chaim Shmuelevitz, in his commentary, offers insight on this passage in particular and on gratitude in general. One doesn't need to be seeking macro and life-changing occurrences for one to express gratitude over. Granted, when those blessings occur in life it is appropriate to be grateful. However, one should seek to identify minor or even mundane happenings in our daily life to show our appreciation and gratitude. Tamara Levitt, a well-known meditation and mindfulness instructor in her masterclass on the Calm app, suggests doing an exercise whenever you find yourself caught up in negativity or seem to need a dose of gratitude called the Gratitude Countdown. She offered the following ten examples of everyday reasons in her won life for her to be grateful: 1)The comforting bowl of miso soup I had for dinner. 2)The fact that I live close to a park where I can breathe fresh air and enjoy a daily dose of nature. 3)A local tailor was able to fix the zipper on my 25-year-old irreplaceable coat. 4)The voicemail I received this morning from my nephew. 5)The subway system I use to zip across the city to do errands. 6)The birds I heard chirping cheerfully outside my window this morning. 7)The marvel of modern communication and the ease it helps me stay in touch with friends and family. 8)My incredible job and the privilege of doing meaningful work. 9)My network of friends and the support I feel from friendships. 10)My mediation practice helps me stay grounded in the world. This list is particular to her life, but I was struck by how ordinary these items seemed. This year more than ever, let us make a choice to seek out and identify simple things in life for which to be grateful. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Walking Between the Raindrops

“What has been will be again, what has been done will be done again; there is nothing new under the sun". These words were written by King Solomon about three thousand years ago. Sometimes we fantasize that painful and tragic moments from previous eras will never be repeated, and we are surprised when ominous indicators appear on our radar. It was about 90 years ago in the United States, when Charles Coughlin, a Canadian-born Catholic priest, electrified the radio airwaves with his rhetoric filled with overt Jew hatred. It is estimated that Coughlin had about 40 million weekly listeners who were glued to their radios, only too eager to digest the poison that he espoused. Coughlin was one of the key figures during the America First nationalist wave of the 30’s that successfully influenced the American government to be neutral in the days leading up to and in the beginning of the Holocaust. We all know too well how that ended. ​ We are living in interesting times amid a new and different America First movement. To be sure, there are versions of this ideology that are not hostile to the Jews and their ancestral homeland. After several years in word and deed, President Trump has demonstrated that one can be a champion of America First and be a friend and ally to Israel and the Jewish People. However, the next generation is emerging, and many of them have made clear that, in their viewpoint, America First and Israel First are mutually exclusive. The traditional view that America stood by Israel because of shared values is now being undermined not only on the left but more recently in the circles on the right. The center is dangerously shrinking and becoming lonelier. One of the most influential podcasters on the right, whose name I cannot bear to mention, has tens of millions of followers who listen and are influenced by his rhetoric. One of the positions the podcaster champions is that no U.S. citizen should be allowed to serve in the IDF, as that would constitute a lack of loyalty. He does not share the same position if anyone is a dual citizen of a country other than Israel. Most recently, the podcaster hosted an infamous Nazi sympathizer on his show and offered little pushback. The Heritage Foundation, a revered think tank in the Conservative movement, refused to distance itself from this podcaster. ​ One of the blessings for American Jews for the vast majority of its time in the United States has been the liberty of not needing to choose to be a loyal American and a proud Jew who is connected to Israel. There are cracks in the armor that indicate an unwelcome change might be coming. ​ In this week's parsha, our patriarch Avraham identifies himself as a “newcomer and a resident.” It would appear to be a contradictory way of describing oneself. If you are a foreigner, then you are not a resident, and vice versa. Avraham was teaching us that we must embrace this dual identity. Yes, we are loyal citizens to the host country, and we have a covenantal relationship with G-d for over 3,000 years. Both ideologies are aligned with one another and not mutually exclusive. ​ As Jews, we live with PTSD from our collective past. Some Jews always make sure to have valid passports, as you can never be sure. Even if someone else might think that it is an overreaction, one must not delude oneself into thinking that all is ok. While the mediums of communication have changed from the radio to the online world and its social media offerings, human nature and its weaknesses remain the same. Sometimes we delude ourselves into thinking that we can just wait until the storm passes. More often than not, the Jewish story has conditioned us to keep dancing between the raindrops. Have Peaceful Shabbos, Rabbi Yaakov Fisch

The Hostages Teach us About Shabbos

As the freed hostages from captivity in Gaza continue to recount their stories of how they survived about two years in the most horrific and vile conditions, they are telling us about what sustained them. It was faith in G-d that gave them the strength to cope with this hell on earth. Several of the hostages strengthened their commitment to Shabbos in captivity. Eli Sharabi, in interviews and in his book, has said that they would make kiddush every Friday night on a cup of water. They would sing the songs Shalom Aleichem and Aishes Chayil before making Kiddush. Bar Kupershtein, another freed hostage, retells how he and his fellow hostages would raise their voices in the tunnels and sing all the prayers on Friday night. ​ There are many layers to this most extraordinary display of faith and conviction. One of the lessons for all of us is to redouble our own connection in any way that we can. This applies to everyone, no matter how Shabbos-observant or not; one may practice throughout the year. This year, we are once again proud to partner with the Kollel to bring the Shabbos Project to our community. Several years ago, the Shabbos Project began modestly and has since grown into a major global movement. The 2025 Shabbat Project will unite Jews from all walks of life across 1,500 cities and 100 countries to celebrate Shabbat in a spirit of joy and unity. In Israel alone, more than one million people are expected to take part. ​ Here in Jacksonville, over the course of the Shabbos Project, many people have kept the entire Shabbos for the first time. This year, we salute and honor everyone’s commitment to Shabbos, especially those who are coming to our neighborhood to experience the entire Shabbos. ​ As there is increased turmoil and external threats to our people, including the United States, it is so important to turn inward and be strengthened by the power of faith and Shabbos. Bar Kupershtein, upon his release, said his motto that kept him alive for 738 days in the closest thing to hell on earth was knowing he was always in the hands of the Creator of the world. Our commitment and relationship with Shabbos is a declaration to the world that we are always in the hands of the Creator of the world. Now more than ever, we need to once again make that declaration, loud and proud. ​ Have a Peaceful Shabbos, ​ Rabbi Yaakov Fisch