rebellious nation that has rebelled against Me … Say to them, ‘This is what the Sovereign Lord says. ’ And whether they listen or fail to listen— for they are a rebellious people — they will know that a Prophet has been among them. ” Ez. 2:3-5 Ezekiel must take a public stand. Once he has done that, he has fulfilled his duty. The people will have been warned, and if they fail to listen, it will be their fault. The Sages had a completely different approach. First, they understood the task of remonstrating as belonging to everyone, not just Prophets. That is how they understood the verse, “You shall surely rebuke your neighbor so you will not share in his guilt” (Lev. 19:17). Second, they held that it should be done not once but up to a hundred times if necessary. In fact you should keep reprimanding a wrongdoer until they hit you or curse you or scold you. All of this, though, applies only if there is a reasonable chance of making the situation better. If not, then we apply the rule: “Just as it is a mitzvah to say something that will be heeded, so it is a mitzvah not to say something that will not be heeded. ” Note the difference between the two approaches. The Prophet takes a heroic stand but does not take responsibility for whether the people listen or not. The Rabbis do not take a heroic stand. In fact, they democratize the responsibility for rebuke so that it applies to everyone. But they are ultra-sensitive to whether it is effective or not. If there is a chance of changing someone for the better, then you must try a hundred times, but if there is no chance at all, better be silent. This is not only a wise approach; it is a highly effective one. Now consider peace. No finer visions of a world at peace have ever been given than by Israel’s Prophets. This is just one: “The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them “They will neither harm nor destroy on all My holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea. ” Isaiah 11:6-9 Now consider rabbinic teachings: “For the sake of peace, the poor of the heathens should not be prevented from gathering gleanings, forgotten sheaves and corners of the field … Our masters taught: for the sake of peace, the poor of the heathens should be supported as we support the poor of Israel, the sick of the heathens should be visited as we visit the sick of Israel, and the dead of the heathens should be buried as we bury the dead of Israel. ” Once again, the difference is glaring. What for the Prophets was a dazzling vision of a distant future was, for the Sages, a practical program of good community relations, a way of sustaining peaceful coexistence between the Jewish community and its Gentile neighbors. It was imaginative, gracious and workable. There are many other examples. The Sages achieved something extraordinary. Throughout the biblical era, the Israelites were constantly tempted by idolatry and foreign ways. The Prophets were often driven close to despair. During the rabbinic era, Jews became a people defined by religion, commandments, learning and prayer, sustained voluntarily and maintained tenaciously against all pressures to convert to the majority faith. That is because the Rabbis did not focus on distant visions. They devised practical programs. These may have lacked drama, but they worked. The Sages, perhaps to their surprise, realized this: Where the Prophets failed, they succeeded. I believe that institutions like prophecy survive when they are translated from utopian ideals into practical policies. The greatness of the Sages, still not fully appreciated by the world, is that guided by the visions of the Prophets, they gave us the instructions for how to get from here to there. SEPTEMBER 5 • 2024 | 35 Finding Comfort I t is an emotionally challenging time of year. This coming week we will mark the 23rd anniversary of 9/11 while we are also just one month away from commemorating the Oct. 7, 2023, massacre. As the unknown future looms heavy, it presents a constant fear and worry for us and especially for our brothers and sisters in the State of Israel. As Jews in the modern world, we are perpetually challenged to transcend the tendency to live our lives in fear. The truth inherent in the classic text message from a Jewish parent is way too real: “Start worrying. Details to follow.” Fear and worry are simply part of our DNA. It comes as no surprise that there are at least 970 occurrences of the word “fear” or “worry” throughout the Hebrew Scriptures. To confront the feelings of fear and uncertainty that were so rampant among our biblical ancestors, our Torah portion puts forth an established, professional cadre of people — magistrates (shoftim) and community officials (shotrim) — whose job involved establishing due justice while tending to the pervasive concerns of the masses. In essence, these leaders were called upon to address and respond to the trepidation felt by each individual Israelite. Upon entry into the Land of Israel, the prophets stepped up to assume this holy task of taking on the people’s fears, worries and concerns. And they took it to the next level. Recognizing that comfort would not solely be found in the human realm, the prophets encouraged the people to bring their fears and worries to God, who would comfort them and offer them hope that better times lay ahead. In this week’s haftarah, Isaiah encourages the people that God will console them: “I, I am He who comforts you … and shelters you with My hand. I, who planted the skies and made firm the earth and have said to Zion — You are My people!” In these times of intense fear and worry, sadness and darkness, we continue to search for comfort, wholeness and healing. While God will meet us halfway, Isaiah also reminds us that we must do our part and maintain faith to the best of our ability. We must rouse ourselves to live our best lives, even in the midst of numerous challenges, difficulties and uncertainties. In this new Hebrew month of Elul, a time devoted to self- reflection and personal growth, may we awaken ourselves to facing our fears head on. And may we find comfort and support in the eternal words of Isaiah 52:12: “For the Lord is marching before us, the God of Israel is our guard and our guide.” Rabbi Joseph H. Krakoff is CEO of the Jewish Hospice and Chaplaincy Network and author of ‘Never Long Enough: Finding Comfort and Hope Amidst Grief and Loss.’ TORAH PORTION Rabbi Joseph Krakoff Parshat Shoftim: Deuteronomy 16:18-21:9; Isaiah 51:12- 52:12.