Responsible for Each Other

The final Shabbos of the Jewish Calendar boasts one feature that does not change from year to year. We always read the Parsha of Nitzavim. What is it about this Parsha of a mere forty verses that make it required reading for the final Shabbos of every year? There are various fundamental themes in Judaism that include Free Will and Teshuva that are recorded in Nitzavim. I will highlight one central theme of the Parsha, which is necessary to internalize before bringing in the New Year. 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 Al-Mighty, for better or worse. However, what Man does in public is the responsibility of the Jewish Nation. The Rabbis have interpreted this to mean that 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 committed a liability. The Chofetz Chaim writes that if a guarantor sees the borrower act in a financially irresponsible maaner, he will be worried as ultimately he assumes responsibility. 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 for every one of us to be the best ambassadors that we can be for G-d and Torah Judaism. The notion of being responsible and a guarantor has brought out the best in Jews over the years. We most recently witnessed it with the collapse of the Surfside towers. Immediately after the tragedy, a group of Israeli soldiers boarded a plane to travel to the other side of the world to assist in a most daunting challenge. That is being a guarantor to the highest degree. As we read the final Parsha of the year, it is a timely reminder that ultimately we are all in this together.  Have a Peaceful Shabbos, Rabbi Yaakov Fisch   

Always a Tourist

As we prepare for the upcoming New Year, various practices and adjustments are made in our morning and evening liturgy during this month of Elul. At the conclusion of services, we recite Chapter 27 of Tehilim/Psalms, known as L'David. The highlight of the prayer is King David declares his deepest desire is to "dwell in the House of the Lord all the days of his life and visit in His sanctuary." His lifelong ambition is to be in the House of G-d for all the days of his life. Why does he request merely to be a  visitor? This request would qualify him as a long-term resident!!! The thrill of a tourist visiting a world-class destination is unmatched in its excitement and elation. I recall my trip a few years ago to Lake Louise in Banff, Alberta, Canada. It was probably the most beautiful place I have ever visited. Judging the reactions of my fellow tourists at the time, I think they shared similar thoughts. People were speechless when they first arrived at the lake as there were no words to describe the natural beauty they encountered adequately. As with most tourist areas, a guy was selling cold beverages and ice cream at the lake. The individual seemed to be quite stressed from his everyday work experiences not unlike most people who have had that stress at their job. But-- this was the most tranquil and idyllic location! How can the environment not have a calming effect on him? The obvious answer is that because this vendor had seen this place so frequently, he became so desensitized to the location. That is the reality of human nature; no matter how wonderful something is, we begin to lose appreciation when we experience this regularly or frequently. That is what King David was referring to in Chapter 27. He wanted to be in the House of G-d every day of his life, but he never wanted to lose a tourist's feeling when visiting an awesome sight. This is a timeless message for us and especially acute in the month of Elul. We may have become so familiar with the rituals and practices of Judaism that we may no longer appreciate its beauty and meaning. Therefore, let us be in the House of G-d both literally and figuratively and feel as if it's our first time. Have a Peaceful Shabbos, Rabbi Yaakov Fisch 

The Greatest Educator

As schools around the world go back into session, it is once again time to appreciate the tireless efforts of all the educators that pour their sweat and blood into the infrastructure that not only teaches our children but provides them a platform to succeed in the future. The teachers make great sacrifices to educate the children thus giving them the tools to succeed in the future. The dedication of the teachers and educators is evident all the time but especially during COVID. There have been many protocols that teachers have had to adopt to ensure a safe environment for teaching and learning despite the pandemic. The pandemic has triggered all sorts of emotions from every sector and our educators have been in the front line in receiving all sorts of feedback that has not always been positive. It is for this reason and more that it is important for all of us to be so appreciative of all the efforts that teachers and administrators make during this fragile era. I think we should be mindful of this regardless of whether we have children in a particular school or even have children that are still of school age. It’s important to acknowledge all of the efforts of our teachers and administrator. The impact that a teacher or mentor can sometimes surpass the lifetime and generation of the individual. One such impactful figure whose influence is felt all over the world in many Orthodox Jewish schools today has been Rabbi Nosson Tzvi Finkel (1849-1927) in a small town in Lithuania called Slabodka. He was also known by his Yiddish nickname as the Alter (elder) of Slabodka. He was a modest unassuming man that arguably had one of the most profound influences in the Jewish world during the last century. Many of his students went on to start their own educational institutions in the U.S.A., Europe and Israel. These students in turn went on to have many more students that became great leaders and opened even more schools and yeshivas to further influence our generation today. What was the secret sauce of the Alter that allowed his influence to flourish all over the world nearly a century after his passing? The foundation of the Alter’s educational philosophy was the Greatness of Man. He emphasized to his students that Man has unlimited potential as we were created in the image of G-d. This message was very empowering and refreshing for his students. They felt they were freed from the shackles of mediocrity and went on to achieve outstanding results. When a student feels that he or she can make an unparalleled contribution, this motivates the student to conquer plateaus that were previously thought unimaginable. The Alter lived the motto of good leaders create followers but great leaders create leaders. As I so look forward to watching the children making their way back into their classrooms and feel so indebted to their teacher for inculcating them with this empowering philosophy, I also muse about the sage from a small village in Lithuania who created this movement. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

The Pre Season Is Important!

It is this time of year that holds promise for every beleaguered fan of the Jacksonville Jaguars. The perennial suffering that local football fans have endured for so many years seems to be in jeopardy with a complete overhaul and not to mention the prize of the number one draft pick. The comprehensive analysis of the Jags season is something beyond the scope of this space, and quite frankly, I feel unqualified to have an informed opinion on the subject. The angle that I want to highlight is the amount of time in training camp and the pre-season it takes to prepare for the regular season adequately. There are at least six weeks of intensive training that includes rigorous workouts and drills. The rationale for this lengthy preparation is evident as it would seem absurd to show up on the day of the start of the season and expect to succeed. It is only with proper planning and preparation that one can anticipate a season with success. This notion of proper planning should resonate with us as we welcome the month of Elul this Shabbos. Elul has been traditionally known as the time to prepare for the Jewish Calendar's most holy and auspicious days. The start of Elul is a reality check that Rosh Hashanah and Yom Kippur are around the corner. These awesome days are traditionally a call to get closer to G-d and his Divine Word. It is also essential to get in touch with our inner selves to have a healthy relationship with G-d. One can get there with appropriate reflection and introspection. This process is not like your favorite dish being prepared in the instant pot. This program of reflection and introspection needs a month, which is why we are blessed to have Elul. It may appear fanciful to show up on the day of Rosh Hashanah and dip the apple in honey and wish your friend a good year. As we know from every area of life that success on the field or corporate office doesn't just happen. It takes serious and careful planning to have an outcome that is rewarded with excellence. As the sage in Pirkei Avos taught, "the day is short, and the work is great." The opportunity of Elul lies in front of us, and the clock is ticking. This year more than ever, when we feel the gravity of Rosh Hashanah approaching, let us not squander the gift of Elul. Have a Peaceful Shabbos, Rabbi Yaakov Fisch

Is Orthodox Judaism Fundamentalism?

A firestorm of controversy has erupted over a recently released series on Netflix entitled My Unorthodox Life. It features an individual who chose to discontinue her practice as an Orthodox Jew. The individual now alleges that the practices of Orthodox Jews and its commitment to halachic observance as fundamentalism. The individual is not content with her own decision to leave her faith but campaigns her family and others to abandon their commitment to faith. There are too many distortions and inaccuracies depicted in this series and, quite frankly, beyond this space's scope. Instead, I would like to address and respond to a central theme of the series. The show's primary theme is that halachic observance is full of illogical restrictions and results in fundamentalism which the show compares to Muslim Fundamentalism. Unfortunately, this narrative misrepresents the entire purpose of the Mitzvos and why we have an opportunity and privilege to adhere to it. Our Rabbis have taught that Mitzvos are a means of connection to G-d in this world. When a person fulfills a mitzvah, the individual connects to G-dliness and holiness in this world. If an individual does not recognize the true meaning of Mitzvos and halachic practices, he will consider the ritual as a mindless restriction. It is our responsibility to properly educate our children and students that the ultimate purpose of the Mitzvos is because G-d loves us and gave us a medium of connection to Him in our finite days of this world. This idea is articulated in this weeks parsha, as it states וַיְצַוֵּנוּ ה' לַעֲשׂוֹת אֶת־כָּל־הַחֻקִּים הָאֵלֶּה לְיִרְאָה אֶת־ה' אֱלֹקינוּ לְטוֹב לָנוּ כָּל־הַיָּמִים. This is translated as "Hashem our G-d commanded us to perform these Mitzvos and to be in awe of Him, as it is good for us". Every time a person stands in prayer and utters the words Baruch Attah Hashem or Blessed are you G-d, he gets more connected to the divine presence of the Al-Mighty. Indeed, it is sad and painful to go around mindlessly practicing rituals without appreciating the larger mission of connecting to G-d and having a relationship with Him in this world. Even if a person does not choose to outwardly abandon their halachic observance, they walk around unfulfilled and empty. The damage that this Netflix series will cause remains to be seen. There has been a variety of reactions from the Jewish Twitterverse and beyond. My Unorthodox Life should serve as a wake-up call for all of us to examine the consequences when a healthy relationship with Hashem is not at the foundation of Orthodox Jewish life. Have a Peaceful Shabbos, Rabbi Yaakov Fisch 

Reflections for Tish B'av

As we approach the saddest day on the Jewish calendar, we are once again asked and called upon to mourn over the destruction of the Beis Hamikdash. This particular year, the notion of mourning for a tragic event that took place nearly two thousand years ago seems more distant than ever. Yes, of course, the destruction of the holiest site in Judaism was a terrible tragedy. Still, one can reasonably ask, with everything going on in the chaotic times of 2021, don’t we have more pressing things on our mind to be concerned about than the destruction of a Temple that occurred nearly two thousand years ago? There’s a raging pandemic of Anti-Semitism that appears to be not only increasing but gaining a prominent foothold even in the previously thought Goldene Medina (golden country) of America. There doesn’t appear to be an area of mainstream American society that is immune from this ancient form of hatred directed against our people. American Jews were rudely reminded of this reality during the most recent round of hostilities in Gaza. There were several Jews that were physically attacked in broad daylight by individuals that simply used the Gaza conflict as a pretext to shield their Jew-hatred. American Jews are starting to ask themselves really uncomfortable questions, including if the unthinkable can occur in the Land of the Free. With this growing crisis in the background, why is there such a requirement to mourn over an ancient tragedy? It’s important to remember that the mandate to mourn on Tisha B’av is not simply for the destruction of the Jewish Temple/ Beis Hamikdash. That tragic event reflected a new world order that we are still suffering from.—The world at that time of the destruction of the Beis Hamikdash went into a state of Hester Panim or G-d’s concealed face. The basic understanding of this is that although G-d’s presence is always in this world, the manifestation of His presence is far less profound and significant than in earlier generations. The destruction of the holiest site in Judaism reflected the reality of a spiritually bereft world. Unfortunately, we have only slipped further in our state of Hester Panim. This somewhat explains an issue that has vexed our community of faith for centuries. We struggle to reconcile how a just and benevolent G-d can allow such pain and tragedy to occur in this world. While this question can never fully find a satisfactory answer, understanding the concept of Hester Panim gives us some context. This spiritually bereft world with G-d’s hidden face begins to explain (but not entirely) how there can be such pain and tragedy in the times that we find ourselves. The partial removal of His presence allow blessings to be absent and curses to multiply. When we sit on the floor and mourn on Tisha B’av it would be worthwhile to not only reflect on the awful consequences of Hester Panim but also to pray for the day when G-d’s face is no longer hidden from us but revealed to us in the fullest way possible with our people reunified in a rebuilt Beis Hamikdash in Jerusalem! Have a Peaceful Shabbos, Rabbi Yaakov Fisch 

Servant Leadership

Let's call a spade a spade. The narrative of this week's Parsha is utterly depressing. The (arguably) most exceptional Jewish leader of all time, Moshe faces an uprising against his leadership. The rebellion, which started with some grumbling and resulted in a full-out assault on the communal structure, was led by a cousin of Moshe who, prior to that moment, was well respected and devout. Korach declared, "You have gone too far! The whole community is holy; every one of them, and the Lord is with them. Why then, do you set yourselves above God's congregation!"  This criticism deserves careful analysis. After all, Korach was correct in his assessment that the entire congregation was holy and G-d was with everyone. If that indeed was the case, why was the challenge to Moshe an illegitimate one? The commentaries point out that there was nothing wrong with stating their position that everyone is holy. Everyone stood at Mt. Sinai and heard from G-d that you are a holy nation. The dangerous error was the latter part of the statement, "why do you set yourselves above G-d's congregation.  Rabbi Jonathan Sacks wrote the following on this subject: "The most famous buildings in the ancient world were the Mesopotamian ziggurats and Egyptian pyramids. These were more than just buildings. They were statements in stone of a hierarchical social order. They were wide at the base and narrow at the top. At the top was the king or pharaoh – at the point, so it was believed, where heaven and earth met. Beneath was a series of elites, and beneath them the laboring masses. This was believed to be not just one way of organizing a society but the only way. The very universe was organized on this principle, as was the rest of life. The sun ruled the heavens. The lion ruled the animal kingdom. The king ruled the nation. That is how it was in nature. That is how it must be. Some are born to rule, others to be ruled.[2] Judaism is a protest against this kind of hierarchy. Every human being, not just the king, is in the image and likeness of God. Therefore no one is entitled to rule over any other without their assent. There is still a need for leadership because without a conductor an orchestra would lapse into discord. Without a captain, a team might have brilliant players and yet not be a team. Without generals, an army would be a mob. Without government, a nation would lapse into anarchy. "In those days there was no king in Israel. Everyone did what was right in their own eyes" (Judges 17:6). In a social order in which everyone has equal dignity in the eyes of heaven, a leader does not stand above the people. He serves the people, and he serves God. The great symbol of biblical Israel, the menorah, is an inverted pyramid or ziggurat, broad at the top, narrow at the base. The greatest leader is therefore the most humble. This model of leadership has been the hallmark of effective Jewish leadership throughout the ages. About 100 years ago, a very impactful Rabbi and educator in Eastern Europe championed this approach. His name was Rabbi Nosson Tzvi Finkel, who was also known as the Alter of Slabodka. His philosophy was not to create a group of followers but rather to cultivate and create a new generation of leaders. Years later, his namesake, Rabbi Nosson Tzvi Finkel became the Rosh Yeshiva of the Mir Yerushalayim. Under his leadership, the Mir Yeshiva grew to the largest in the world with thousands of students under his tutelage. I was fortunate to be one of the students with my arrival in Israel in 1997. His leadership was all about working to facilitate opportunities for his students to reach vicissitudes of greatness. His impact was not limited to the students enrolled in the Mir Yeshiva. His sphere of influence reached many different parts of the globe. One of the individuals who was touched by Rav Nosson Tzvi Finkel's leadership was Howard Schultz, the former CEO of Starbucks. Schultz penned an op-ed in the New York Times about the lessons in leadership he learned from the sage. He wrote the following: A decade ago, I visited the Western Wall in Jerusalem with Nosson Tzvi Finkel, a widely respected rabbi in Israel. As we approached one of the holiest sites in Judaism, the Rabbi halted about 10 yards away as a crowd of admirers gathered nearby. I beckoned him further. "I've never been closer than this," the Rabbi told me. Astounded, I asked why. "You go," he said. "I'm not worthy."   From Moshe onward, our most outstanding leaders taught us the value of servant leadership. This notion of a leader is to serve the people. The grave mistake of Korach was his flawed understanding of leadership. He didn't understand that those who serve do not lift themselves high. They serve to lift other people high. That was the educational philosophy of Rav Nosson Tzvi Finkel. He was a leader who was not looking to have followers. He was a leader looking to create great leaders. Have a Peaceful Shabbos, Rabbi Yaakov Fisch