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07/08/2024 12:55:41 PM

Aug7

Pekudei-Shabbat Ha'Chodesh

27/03/2025 08:15:36 AM

Mar27

On this Shabbat, we conclude the book of Shmot and anticipate the beginning of Nissan on Sunday. While we close out a book of Torah, we begin the Passover month, which is actually considered the first month of the year.

The book of Shmot began with the Passover narrative, from slavery to freedom, to receiving the Torah, and to establishing a Tabernacle in which to feel God's presence with community.

The aura of the Tabernacle developed into the holy Temple of Jerusalem. For almost the last 2000 years, the home has been called a temple in miniature form.

Once, Passover was celebrated in the holy Temple. Now, it is celebrated at the Seder table with family and friends.

As the book of shmot began with a story of oppression and ends with the completion of a communal sanctuary, similarly, the Seder begins with a story of persecution but ends with song and praise.

Shabbat Shalom and Chodesh Tov,
Rabbi Howard Morrison

Parshat Vayakhel - The importance of details

21/03/2025 09:07:01 AM

Mar21

With Pesach soon approaching, consider the difference in spelling between Chametz and Matzah. Both contain a "Mem" and a"Tzadi." Matzah ends with a "Hay," and Chametz begins with a "Chet." The difference between those two letters is a jot and a tittle. Yet, the littlest distinction can make all the difference in the world.

Parshat Vayakhel is an actualization of the blueprint found in Parshat Terumah, which we read a few weeks ago. This portion is not a favorite for those expecting a narrative, a drama, a plot, interesting characters, etc. Most of the parsha reads like a construction manual with a focus on every minute detail. One could virtually recreate the Mishkan, the ancient Tabernacle, based on the precise instructions found in Terumah and Vayakhel. Here too, the attention to detail can make all the difference in the world.

For some, this week's parsha is a delight. I know of certain architects and accountants who enjoy detailed lists and explanations of items more than a twisting narrative. My father, of blessed memory, was an architect himself. I remember him kvelling that my younger brother was assigned Parshat Terumah as his Bar Mitzvah portion, which is very similar to Parshat Vayakhel, this week.

So, remember - the minutest distinction can make all the difference in the world.

Shabbat Shalom,
Rabbi Howard Morrison

A home and home series:

20/03/2025 09:23:42 AM

Mar20

Many of us sports fans get excited with the anticipation of a home and home series. In a given week, the home and road teams will play two games switching venues from one game to the next.

We at Beth Emeth and our new friends at the King Street Community Church in Oshawa are in the midst of a home and home series. Two weeks ago, as we ushered in Shabbat on a Friday evening, Pastor David Larmour and roughly fifty members of his church visited our shul. They were given a tour of the sanctuary; they participated in our Kabbalat Shabbat service; and they joined us for a festive Shabbat dinner. During the program, the pastor and I spoke and then fielded questions from the attendees.

This Sunday, March 23, you are all invited to part 2 at the church. The church office is asking for advance registration to have a number count. We will join our new friends for their Sunday worship service which begins at 10:30AM. During the service, the pastor and I will deliver an excerpt from the talks we gave two weeks ago. Then, we will discuss the meaning of Psalm 23 in Jewish and Christian traditions. Finally, I have been asked to address the following questions in front of the several hundred worshipers who attend on a weekly basis:

  1. Explain the following terms - Tikkun Olam, The righteous among the nations, Mitzvot, Hashem
  2. In Judaism, what does "salvation" mean?
  3. What is the biggest challenge being Jewish in Toronto in a post October 7 Canada? And how can the Christian community help?
  4. What is the one thing you would want Christians to know about Judaism?

While I prepare myself for this coming weekend, how would you answer these questions for yourself and for those around you?

Shabbat Shalom,
Rabbi Howard Morrison

Ki Tisa - Shushan Purim 

17/03/2025 10:39:25 AM

Mar17

While we Diaspora Jews celebrated Purim Thursday night-Friday, Jews who live in walled cities celebrate Purim the following day, called Shushan Purim. Given that Shuhan Purim is on Shabbat, those living in a walled city like Jerusalem read the Megillah on Thursday night and Friday like us; they recite Al Hanisim today, and they make their party and distribute Mishloach Manot tomorrow on Sunday. All of this in a walled city is called Purim Meshulash, a triple Purim spanning three days.

It is significant to address Purim this morning. While the original story is a one-time event, the same story plays out in every generation. There are always forces that seek to demonize and endanger us. Over the years, our oppressors may win battles, but every time without fail we win the wars. These words are not only mine and of Jewish history, these words appeared recently in a Times of Israel article which came out over a couple of weeks ago, by a woman named Rachel Shapiro. Her words resonated with me because both her son, my son, and many grown children of our Beth Emeth community have served in the Israel Defense Forces. A few weeks ago, a particular non-Jewish Canadian circulated a list on the internet identifying 85 Canadian citizens who served in the IDF. The anti-Semite who wrote this list reminds us of tactics used by the Nazis, who sought to isolate and mark Jews for persecution by making such lists. 

Rachel Shapiro quotes Paul Hirschorn, the consul general of Israel, who estimates that some 35,000 Israelis currently live in Canada. Given Israel's national service requirements for all citizens (Jews, Druze, Arab, and Christian Israelis alike) anyone with basic knowledge of Israel would realize that most of them would have served in the IDF unless they came to Canada as children.

As Shapiro writes, "No matter how craftily worded the article was, the author of the list's virulent intent is palpable throughout. The potential dangers of publicly posting personal information about individuals who have served in the IDF, especially in today's political climate, are obvious. Those who understand history recognize this as a scary incitement of hate and a clear attempt to violate human rights."

With Purim in mind, Shapiro writes, " the parallels between Haman's decree and this modern attempt to intimidate and expose Jewish defenders to potential harm are striking. . . . We know what to do. No matter how many haters try to take us down and make us feel demoralized, we can't let them. Anyone named on that list of Canadian Israeli soldiers should be proud. It's a badge of honor. You are the modern Maccabees, the defenders of democracy, human life, and justice. . . . Our soldiers have given us so much. . . . Would it be crazy for every Canadian-Israeli who has served in the IDF to show their pride and publicly make their own list? Demand to be added to the list of the other 85 heroes? . . . How are we protecting the 85 now that they are being unjustly targeted?  We must take action - contacting members of Parliament, engaging with government agencies, and ensuring those who spread hatred and endanger Jewish lives face real consequences?" 

I know that some members of our shul whose children's names appeared on that list of 85 have reached out. It should be more than just the parents of those whose names publicly appeared. It should be all of us, and every Canadian Jew!

In the Purim story, God turned the evil decree of Haman around so that he was the one left humiliated and destroyed. We pray that this modern injustice, right here in Canada, will be also be overturned.  May all of our hostages come home; May all our soldiers come home for good; may all citizens of Israel live without constant threat of annihilation; May Jews all over the world live with safety and peace.

Shabbat Shalom - Chag Sushan Purim Sameach,

Rabbi Howard Morrison

Ki Tissa and Purim - Part 2

14/03/2025 09:06:14 AM

Mar14

One of the fundamental questions pertaining to the Torah is the following - Are the laws and commandments coercive upon us? Or do we accept them freely based on personal choice and autonomy? Simply put, are we the chosen people or the choosing people?

The Sages of the Talmud already debated these questions. Based on a verse in Parshat Yitro, right before the Israelites received the The Commandments, "They took their places at the foot of the mountain (Exodus 19:17)." -  "Rabbi Avdimi bar Hama bar Hasa said: 'This teaches that the Holy One Blessed be He overturned the mountain above them like a tank and said to them, 'If you accept the Torah, good, but if not, here shall be your grave.'"

The afore-mentioned quotation suggests that the obligations of the Torah were coerced upon the Jewish people from our nation's inception. However, on the same page of Talmud (Tractate Shabbat 88a), we find an alternative teaching: "Even so, they accepted the Torah again in the time of Ahashverosh, as it is written, 'Kiymu V'Kiblu Ha'Yehudim - The Jews undertook and accepted (Esther 9:27),' meaning the Jews undertook that which they had already accepted."

Thus, even if the Torah was originally legislated by coercion, the Purim experience teaches us that our Persian ancestors some 2500 years ago freely chose to accept the norms of the Torah.

How do you feel? Coerced? Free to choose? Both? neither? 

Shabbat Shalom,
Rabbi Howard Morrison

Ki Tissa and Purim - part 1

14/03/2025 09:05:37 AM

Mar14

The origin of wearing a mask may have started long before Purim. In this week's Parsha, after Moses descends the mountain for a second time with a new set of Ten Commandments, the Torah states, "Afterwards, all the Israelites came near, and he (Moses) instructed them concerning all that the Lord had imparted to him on Mount Sinai. And when Moses had finished speaking with them, he put a VEIL over his face (Exodus 34:32-3)."

In the following verses, we learn that when Moses did not wear the veil, his face was radiant, harkening back to when Moses descended the mountain with the new Ten Commandments. The Hebrew expression for the skin of his face being radiant is "Ki Karan Ohr." In his commentary, Rashi writes, "'Keren' is an expression connected with the word 'Karnayim (horns)', and the phrase 'Karan Ohr - the light-horned,' is used here because light radiates from a point and projects like a horn."

Sadly, the famous artisan Michelangelo misunderstood this text and depicted Moses as having horns stemming from his head. This unfortunate stereotype led to ignorance and anti-Semitism in which many non-Jews have claimed that Jews have horns in their heads. This experience happened to me personally when I was the only Jewish student in a U.S. Armed Forces chaplaincy course. There, one of the students who had never met a Jew before honestly thought that I had horns in my head, based on his childhood education. After I clarified the myth and its Jew-hatred overtones, he felt bad. I encouraged him in his ministry to correct the falsehoods to the communities he would serve as a minister.

In any event, there you have it - the origin of a Jew wearing a mask took place long before Purim, but in the weekly Torah portion which overlaps with Purim this year.

Shabbat Shalom,
Rabbi Howard Morrison

Purim:

13/03/2025 09:07:15 AM

Mar13

This evening, Jews around the world will begin to celebrate Purim. Harkening back to the 400's BCE in ancient Persia, Purim celebrates the reversal from near devastation and annihilation to liberation and celebration. It is noteworthy that when the Sages teach us that a futuristic time will no longer call for the observance of most of our holidays, Purim will continue to be celebrated. 

Purim symbolizes the eternal hope of our people even when situations seem so overwhelming. Throughout the Middle Ages, local Jewish communities would celebrate their own mini-Purim when they averted potential tragedies.

Over the last sixteen months, our people have been murdered, held under inhumane conditions, and traumatized by Jewish hatred around the world. With all this in mind, we need Purim even more so. Our heritage calls on us to celebrate Purim to the maximum. To do less means giving into the enemy's wishes.

I wish us all Simchat Purim, the joy and celebration associated with this timeless holiday.

Rabbi Howard Morrison

Shabbat Zachor - The Mitzvah of remembrance

10/03/2025 09:16:14 AM

Mar10

One of the watchwords of Judaism is Zachor - Remember! We are commanded among other things to remember shabbat weekly. We do so by lighting candles, reciting Kiddush, hearing the weekly Torah reading and more.

We are commanded to remember the prohibition against gossip, as the Torah reminds us to remember that slander committed by Miriam against Moses after Moses took a Cushite wife.

We are commanded to treat the stranger with kindness, for we remember that we ourselves were strangers who were treated as slaves in ancient Egypt.

There are many other references to the Mitzvah of Zachor, to remember. Perhaps the most famous one is the special Maftir for this Shabbat. "Zachor - Remember what Amalek did to you when you came out of Egypt." The Maftir from the last book of the Torah paraphrases the original text which comes from the second book of the Torah, soon after the Israelites seemingly escaped danger by crossing the Red Sea. 

As the Etz Hayim Chumash commentary states: "The Amalekites made a surprise rear attack on the famished and exhausted Israelites not long after the escape from Egypt. They cut down the stragglers - the elderly, the weak, and the infirm. Israel was forced to fight its first war of survival."

Based on its heinous evil, Amalek was the one and only nation that Israel was commanded by God to wipe out entirely. In today's Haftarah, King Saul has his monarchy torn from him because he spared the Amalekite king and booty for his personal gain. 

Sadly, over the millennia, many non-Amalekite nations have behaved like Amalek towards the Jewish people. Over 80 years ago, the Nazis, yimach shmam, exemplified Amalek. Throughout its short modern history, Hamas and Hezbollah, amongst others, have exemplified Amalek. While we may not be technically obligated to wipe them out literally, we are certainly commanded to defend ourselves and to even take out the enemy when we see the enemy advancing toward us. Such enemies perpetuate the evil spirit of Amalek.

Just consider how Amalek attacked from the rear, targeting its initial attack against the weak, the elderly, the civilians, the women, and the children. Is this not the exact same way that Hamas attacked our people on October 7, 2023? Hamas did not start out against a young, agile, trained segment of the IDF. They went after civilians, young and old, at the Nova music festival, and the homes in Kibbutzim along the Southern Gaza border. They attacked the defenseless in graphic and brutal ways.

The brutality of sixteen months ago is even mirrored by the way hostages, alive and dead, have been returned to Israel - the public mockery and parading of the coffins, of staging living hostages and making them watch while not knowing what their fates will be, etc.

While the future of the ceasefire, the fate of the remaining hostages, and phase 2 are unclear at this time, the Mitzvah to remember Amalek is not merely a history lesson of the past, but speaks to every generation of Jewish history to this very day.

Ultimately, by remembering Amalek throughout the ages, Amalek in the days of Moses was defeated; Amalek in the days of King Saul was defeated; Amalek in the guise of Haman was defeated. Fast forward, today there is no more lineage connected to Amalek. We remembered Amalek and he is gone.

Likewise, we dare not ever drop our guard against Hamas and other terrorist groups whose sole aim is to annihilate Israel and the Jewish people. We must always actively remember. The day will come when Hamas, Hezbollah, and others like them will be no more, just as Amalek is no more.

Shabbat Shalom,

Rabbi Howard Morrison

Celebrating Passover Post October 7 - Jewish and Christian perspectives, with Pastor David Larmour and Rabbi Howard Morrison

10/03/2025 09:15:23 AM

Mar10

I met Pastor David Larmour and members of his family when our synagogue hosted an event to commemorate the anniversary of Kristallnacht this past November. After not hearing anything from any non-Jewish clergy person for over a year, it was a breath of fresh air to sit next to and to hear from Pastor Larmour that night. We developed a collegiality and friendship right away. After having lunch together a few weeks later, we both felt right about having a home and home interfaith conversation, here at Beth Emeth and later this month at the King Street Church in Oshawa.

Interfaith dialogue is as old as Abraham, the father for both the Jewish and Christian traditions. In Genesis chapter 14 (vv. 18-20), we read: "And King Malkitzedec of Shalem,. . . a priest of God Most High, blessed Abram, saying: Blessed be Abram of God Most High, Creator of Heaven and Earth." The terms, El-Elyon (God Most Hight) and Koneh Shamayim Va'Aretz (Creator of Heaven and Earth) were common to both of them, even if they believed in different ideas. In fact, Malkitzedec's exact language entered the Friday night Shabbat service in the short form repetition of the Amidah prayer and is paraphrased in every single Amidah prayer - The Amidah is the core prayer of every service seven days a week. 

In the 1960's, the famous Martin Luther King was accompanied by the legendary Rabbi Abraham Joshua Heschel during the civil rights marches and demonstrations. Both commonly invoked images from the book of Exodus, including "Let me people go." Heschel was known for the expression, praying with one's feet, not just with one's mouth. In other words, prayer and sentiment must lead to action. The same Rabbi Heschel led the Jewish community in dialogue with the Catholic Church, which led to a revision of age-old doctrines. No longer were Jews seen as Christ killers or the suffering servant. No longer was the Church seen as the new Temple of Jerusalem. Catholicism now viewed Judaism as a legitimate covenant with God.

In antiquity and the Middle Ages, There was little to no Jewish-Christian interfaith dialogue. Judaism was threatened, as exemplified by the Crusades, the Inquisition, pogroms, and more. In part, because there was no interaction, Judaism saw Christianity as being idolatrous, believing in three different Gods. It was only when particular Jewish scholars interacted positively with their Christian counterparts in the latter Middle Ages that Judaism began to see Christianity as being monotheistic, albeit in a trinitarian way, which was and is incompatible with Judaism.

When I became an interfaith military chaplain in the U.S. Armed Forces in the Summer of 1984, I attended a chaplaincy class at Maxwell Air Force Base in Montgomery Alabama. There, I was the only Jewish clergy person, surrounded by 29 Catholic classmates and 29 Protestant classmates. The two weeks of sharing and bonding became my first experience with interfaith clergy dialogue. My new Catholic friends shared a common belief that tradition transcended the Biblical text. For them, it meant the authority of the early Church Fathers. For me, it meant the authority of the Talmudic/Rabbinic Sages.  My new Protestant friends shared a common belief that respect for the Bible meant a thorough faithfulness to the Pshat, or, contextual understanding of the Bible. For them, that meant the accuracy of the Old and New Testaments. For me, that meant the accuracy of the Hebrew Scriptures. 

Here in the GTA, I have been blessed to be part of interfaith dialogue groups, at least until October 7, 2023 occurred. Sadly, and tragically, for many rabbis including myself, we heard nothing from our non-Jewish interfaith colleagues. For me - Nothing until I met Pastor Larmour this past November. Even after we learned the tragic fate of Shiri Bibas and her two children, Ariel and Kfir, I heard only from Pastor Larmour. He is a Zionist, a lover of Israel, and a friend of the Jewish people. 

In six weeks, the Jewish people will celebrate Passover, even as our Christian neighbors will celebrate Easter. In dark days of the Middle Ages, Jews feared pogroms on Passover night, which explains one of the reasons why we open the door waiting for Elijah the Prophet to announce the coming of the Messiah. Fortunately, that blood libel concern is a lesson of the past but thankfully not a contemporary concern with our Christian neighbors nowadays.

Passover is the pinnacle holiday for the Jewish people. Freedom is a prerequisite for all else. While we celebrate the Jewish new year in the Fall with Rosh Hashanah and the sounding of the Shofar, ram's horn; Biblically speaking, the month of Nissan, the Passover month, is considered the first month of the Jewish calendar. Thus, there are multiple new years for different purposes on our calendar. Passover speaks to the particular story of the Jewish people, but it must also be understood on a universal level, teaching that all peoples must be free. In fact, Scripture mandates that Jews must be kind to the stranger for we know what it was like to be a slave in Egypt.

Freedom is not easy. In fact, when God promises freedom to the Children of Israel, Scripture provides five expressions (Exodus 6:6-8).

"I will free you from the labors of the Egyptians

and deliver you from their bondage.

I will redeem you with an outstretched arm and through extraordinary chastisements.

And I will take you to be my people, and I will be your God. . . . 

I will bring you to the land which I swore to give to Abraha, Isaac, and Jacob, and I will give it to you for a possession, I the Lord."

Why five expressions of freedom? The commentary found in our Sanctuary Bible, the Etz Hayim Chumash, says the following:

"I will free you - from physical enslavement in Egypt.

I will deliver you - from the psychological mindset of being a slave, which might persist even after you have been physically liberated.

I will redeem you - so that you will think of yourselves as free people.

And I will take you - into a special relationship with Me, for that is the ultimate goal of your liberation.

I will bring you into the land - Only when the Israelites have their own land can they become the special people they are summoned to be."

While it may be true that physical enslavement from ancient Egypt has been completely fulfilled, I might humbly suggest that the other stages are all still in process. Freedom in its multi-faceted stages is not easy to achieve. We are still fighting for Jewish particular freedom and for universal freedom around the globe.

I am thankful to have our community celebrate this Shabbat with Pastor David Larmour, his family, and members of the King Street Church in Oshawa.

I conclude with a verse/song from the Biblical Prophets:

"Lo Yisa Goy El Goy Cherev, V'Lo Yilm'du Ohd Milchama - Nation shall not lift sword against nation, neither shall they learn war anymore."

Rabbi Howard Morrison

Shabbat Zachor - Remember Amalek

06/03/2025 09:17:58 AM

Mar6

This Shabbat, the Sabbath before Purim, we are commanded to remember and never forget what Amalek did to our people in antiquity. The additional Torah passage we will read specifically states, "Remember what Amalek did to you on your journey, after you left Egypt - how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all your stragglers in your rear. . . . Do not forget (Deuteronomy 25:17-19)."

In the Torah passage, Amalek's attack came soon after the miraculous Exodus from Egypt. In the Haftarah, we read about the Amalekite king, Agag, during the reign of king Saul. In the Megillah that we will read next Thursday and Friday, the wicked Haman is called "Haman the Aggagite." Haman was a descendant of the Amalekite king, Agag.

The nationhood of Amalek has indeed been blotted out from history, precisely because our people vowed to remember and not forget their heinous evil. However, the spirit of Amalek still hovers over the world at large. The enemies surrounding Israel exemplify the spirit of Amalek. Hamas's surprise barbaric attack against civilians, babies, elderly, and more on October 7, 2023 is reminiscent of how Amalek attacked the Israelites, as described in this coming Shabbat's additional Torah lesson.

To remember ancient Amalek is not enough. We need to remember, by speaking out and taking action against the spirit of Amalek in our time. 

Shabbat Shalom,
Rabbi Howard Morrison

Parshat Terumah sermon - March 1

03/03/2025 09:05:41 AM

Mar3

The tablets - broken and whole

One of the most joyous days of my young life was witnessing the bar mitzvah of my younger brother Mitchell, who chanted all of Parshat Terumah on a Spring like day in February of 1977. My parents and siblings were so proud. Many of our long-distance relatives came to our community for the simcha. I have always associated Terumah with great joy.

This year, while I continue to remember the childhood of myself and my brother, Terumah just does not seem as joyful. The text of the portion is one worthy of rejoicing. The Israelites are instructed to make a portable tabernacle in which to gather and feel God's presence. Every person, rich or poor, can find a way to voluntarily participate in making the Mishkan. When the Ark, the centerpiece of the Tabernacle, is described, the Torah tells us that the tablets of the Ten Commandments were placed inside of it. That portable Ark is parallel to the permanent Ark of the contemporary synagogue which houses our Torah scrolls. Our Sages, however, ask a penetrating question - Which Tablets were placed in the ancient portable Ark? Remember that the Torah has us recall the broken fragments which Moses had smashed upon seeing the golden calf and the new whole tablets which Moses received some time later. 

In the Talmud, our Sages teach us that "Luchot V'Shivrei Luchot Munachim Ba'Aron - the whole Tablets and the broken Tablets were placed inside the Ark," suggesting that a community is only complete when the whole is embraced with the broken.

Each of us at some point in our lives experiences moments of wholeness and brokenness. Is it not important that those experiencing broken moments are cared for by those who feel whole at the time? Is it not important that those of us who feel whole are reminded that at some point in our lives, we too will endure broken moments and will be strengthened by others at that time of our lives?

In our synagogue Ark, we have kosher scrolls and unkosher scrolls. The unkosher ones are in a sense broken. They can never be used again for ritual use. Some of them were rendered unfixable by the horrors of the Shoah. One, on display in our lobby, shows the extreme of a desecrated Torah scroll. Yet, the "broken" scrolls" have value in and of themselves. They teach history and meaning to us on a regular basis and to high school and other groups, Jews and non-Jews, who visit our synagogue and sanctuary during the course of the year.

Over the last several weeks, we have watched with anxiety the release of a few hostages at a time. They are all broken, certainly psychologically and emotionally.

Some have come back looking like survivors of the Shoah, so emaciated. Where is the outcry?

Some of the returnees have come back to broken families, not even knowing until their release that some of their family members had already been murdered on October 7. Where is the outcry?

 That one survivor thought he was returning to a wife and children, not knowing the fate that awaited him, was simply beyond such words as immoral and inhumane. Where is the outcry?

That a five-year-old and a two-year-old, taken when they were barely four years old and nine months old, came back in boxes whose keys purposely did not open the locks, along with the casket containing the body of their young mother - Where is the outcry?

 The entire last year and a half has been immoral and inhumane! Where is the outcry.

It is noteworthy that the Hebrew word ARON is used for both, Ark and coffin. A few days ago, three dead broken bodies, a mother and her two young children, were rested. Shiri Bibas was laid to rest snuggled by Ariel and Kfir. She now holds them tight to her in death, as she did in the final chapter of their lives.

As with October 7th itself and its immediate aftermath, I heard from almost no one outside the Jewish community after a week ago Thursday. Dara Horn must be right. The world loves dead Jews. I heard only from Pastor David Larmour from Oshawa. He will be speaking with me here in shul Friday night March 7 and again in his Church Sunday morning March 23. He is a righteous and Zionist Christian pastor. He texted the following to me a week ago Thursday:

"Hi Howard. Thinking of you and the Jewish community today. So sad to hear of the recent unnecessary and sickening deaths of Shiri Bibas and her sons, Kfir and Ariel, and of Oded Lifshitz. Praying for you and your community, Howard"

I would humbly suggest that every Jew in the world is broken in one way or another since October 7, 2023. We can only be made whole by embracing each other side by side just as the two sets of tablets laid side by side in the ancient Ark of the Tabernacle. 

May the day come when our brokenness can truly be healed and transformed into a renewed wholeness.

Shabbat Shalom,
Rabbi Howard Morrison

Rosh Chodesh Adar - Can we rejoice?

28/02/2025 09:03:15 AM

Feb28

On Friday-Saturday, we commemorate Rosh Chodesh Adar, the transition of the months from Shevat (last day is Friday) to Adar (first day is Shabbat). On this coming Shabbat, we also read from three different Torah scrolls, which is a rare occurrence. It happens on Simchat Torah, when Shabbat Chanukah coincides with Rosh Chodesh, and this Shabbat which coincides with Rosh Chodesh and Shabbat Shekalim.

Our tradition teaches us, "Mi'She'Nichnas Adar Marbim B'Simcha - When Adar enters, we increase our joy." This is so because Purim takes place in Adar, and Purim is considered the most joyous holiday of the calendar year. The events of Purim took place in Persia in the 400's BCE. The Jewish community was almost wiped out, but a reversal of fate and fortune took place, leading to the miraculous deliverance of our people. 

This coming Purim will be the second one since the horrors of October 7, 2023. How can we celebrate in the wake of so much death and sadness? How can we celebrate when babies have been butchered, when women have been raped and murdered, when elderly people have not been allowed to live their final chapter of life in peace? 

I believe that when celebrating is challenging - that is the time we have to muster the energy to celebrate. 

We have to celebrate four thousand years of Jewish history and heritage.

We have to celebrate with the memories of the slain in our hearts, minds, and souls.

We have to celebrate because time and time again we do and will overcome the atrocities perpetrated against us as a peoplehood.

When one recites the mourner's Kaddish, there is no reference to death or sadness. The words are an affirmation of faith in God and goodness, even when our lives are surrounded by loss and tragedy. So too, when the month of Adar begins on Shabbat, we will begin to pave the way toward Purim and celebrate the joy, even as we commiserate the sadness.

Shabbat Shalom and Chodesh Tov,

Rabbi Howard Morrison

Parshat Terumah - Modern day Cherubs

24/02/2025 09:13:54 AM

Feb24

In this week's portion of Terumah, the Torah describes two Cherubs hovering over the Ark of the Covenant, with one Cherub standing over each side. What were these Cherubim? Our tradition contains many ideas. One which comes to mind this week is that they were little winged angelic children who were protecting the sanctity of the Ark and the Ten Commandments inside. As we know, children enter this world pure and innocent. An ancient legend suggests that God revealed the Torah to our people on the promise that we would teach Torah to our children from the earliest moments.

As we all know, our people lost two pure innocent babies last week to the brutality and murderous acts of Hammas. An immediate Bibas family and the entire family of the Jewish people are in a state of shock, grief, and anger. Does not the murder of these little ones provide enough evidence for what Israel is dealing with outside its immediate boundaries?

Now, Ariel and Kfir Bibas are amongst the Cherubs - pure winged angelic children who we pray will protect our people and our heritage, as our Torah depicts Cherubs hovering over the Ark in this week's Torah lesson.

Rabbi Howard Morrison 

Parshat Mishpatim and Hostage Horror:

20/02/2025 09:23:10 AM

Feb20

This week's Parsha of Mishpatim largely places the general categories of the Ten Commandments, recited in last week's Torah portion, into specific legal rulings. As I wrote last week, the eighth of the Ten Commandments, "Lo Tignov," is traditionally understood as a prohibition on kidnapping. Different commandments address the prohibition of stealing objects.

Now, in Parshat Mishpatim, we read in Exodus 21:16, "One who kidnaps a person, whether he has sold him or is still holding him, shall be put to death." The Parsha enumerates many capital offenses for which punishment is death, at least in principle. The reality of capital punishment is debated in Jewish sources. The rules concerning evidence and proper testimony often negated capital punishment. Regardless, the statement "Shall be put to death" shows the severity of the crime.

In his medieval commentary, Ibn Ezra quotes Rabbi Saadiah Gaon who suggests that the person being kidnapped in Exodus 21:16 is a CHILD. When I studied this commentary, tears ran down my face. We all dreaded the possibility which was revealed Thursday that among the dead hostages were the youngest hostages, Ariel and Kfir Bibas. For many weeks, their pictures have adorned our pulpit, associated with prayers for their being alive and returned safely, along with all the other hostages. Sadly, and tragically, their bodies with one other deceased hostage, 83-year-old Oded Lifshitz, were returned to Israel. Late on Thursday, in another despicable act, we learned that an unidentified body was found in the coffin that was set for Shiri Bibas. Her fate is now unknown.

Whether the ancient Mitzvah recorded in this week's Parsha is directed to only Jews or to all humanity is a topic for another day. In the Torah, kidnapping alone is considered a capital offense. In our contemporary context, the act of kidnapping has led to the murder of the purest, most innocent of people, including a five year old and a two year old. Anger and rage do not begin to describe my personal and our collective feelings. 

Our prayers go out to Yarden Bibas and to all the families who have suffered the tragic reality of deceased family members who were taken hostage on October 7, 2023, and beyond. Our prayers go out to all those who have survived and are only beginning the process of physical and emotional healing. All the Jewish people mourn and pray "As one person with one heart (Rashi on last week's Parsha)."

Baruch Dayan Emet - Praised be the true Judge!

Ha'shem Yikom Damam - May God avenge their blood!

Shabbat Shalom,
Rabbi Howard Morrison 

On the Slaughter by Hayim Nachman Bialik

20/02/2025 09:00:31 AM

Feb20

Heaven—have mercy.
If you hold a God
(to whom there’s a path
that I haven’t found), pray for me.
My heart has died.
There is no prayer on my lips.
My hope and strength are gone.
How long? How much longer?

Executioner, here’s my neck:
Slaughter! You’ve got the ax and the arm.
The world to me is a butcher-block—
we, whose numbers are small
it’s open season on our blood:
Crack a skull—let the blood
of infant and elder spurt on your chest,
and let it remain there forever, and ever.

If there’s justice—let it come now!
But if it should come after I’ve been
blotted out beneath the sky,
let its throne be cast down.
Let the heavens rot in evil everlasting,
and you, with your cruelty,
go in your iniquity
and live and bathe in your blood.

And cursed be he who cries out: Revenge!
Vengeance like this, for the blood of a child,
Satan has yet to devise.
Let the blood fill the abyss!
Let it pierce the blackest depths
and devour the darkness
and eat away and reach
the rotting foundations of the earth.

In memory of those murdered by evil Hamas since October 7, 2023

 

Rosh Chodesh Shevat

30/01/2025 09:08:03 AM

Jan30

Today is Rosh Chodesh Shevat. In ancient times, the school of Shammai declared the first day of Shevat as the new year for trees in Israel. The school of Hillel declared the fifteenth day of Shevat as the new year for trees in Israel, commonly referred to by its date - Tu Bishvat. Over the years, the view of Hillel became the norm. We will celebrate Tu B'Shevat in a couple of weeks.

Connection to the land of Israel and a concern for nature in general become two major themes of Tu-B'Shevat. Whether it is planning a trip to Israel or contributing funds so that trees can be planted in Israel, these and many options are available to support Israel. On our shul website, we list a wide number of charitable ways to support Israel during these challenging times. There are countless other ways to help as well.

Locally, we can use the "nature" theme of Tu B'Shevat to be more cognizant of our use of technology and our mastery of the environment. I am sure we can all do a better job in refining our use of gas, oil, and electricity. As we grieve over the loss of trees due to wildfires in Los Angeles over the last two weeks, we can learn value lessons on cultivating an environment which will be less likely to result in such natural tragedies.

I wish everyone a joyous and meaningful Tu-B'shevat.

Shabbat Shalom,
Rabbi Howard Morrison

Va'era - stages of redemption then and now

27/01/2025 09:14:59 AM

Jan27

At the outset of Parshat Va'era, the entire Children of Israel find themselves enslaved in Egypt. They are indeed trapped, captive, taken hostage, with nowhere to go and no end in sight. God then instructs Moses to say the following to the people:

"I will free you from the labors of the Egyptians

and deliver you from their bondage.

I will redeem you with an outstretched arm and through extraordinary chastisements.

And I will take you to be my people, and I will be your God. . . . 

I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob. (Exodus 6:6-8)"

Notice five consecutive verbs of redemption - V'Hotzaiti (I will free you), V'Hitzalti (I will deliver you), V'Ga'alti (I will redeem you), V'Lakachti ( I will take you), followed soon after by "V'Havaiti ( I will bring you).

These verbs of promise form the foundation for the five cups of wine at the Pesach Seder. We cannot read God's mind nor understand why our ancestors began their experience with slavery in Egypt; however, God promises redemption in these five stages. The Etz Hayim commentary, based on earlier sources, explains the stages as follows:

"I will free you - from physical enslavement in Egypt.

I will deliver you - from the psychological mind-set of being a slave, which might persist even after you have physically liberated. 

I will redeem you - so that you will think of yourselves as a free people.

I will take you - into a special relationship with Me, for that is the ultimate goal of your liberation.

I will bring you into the land which I swore to Abraham - Only when the Israelites have their own land can they become the special people they are summoned to be."

I think of these stages of redemption in terms of the Jewish people as a whole these days, and the situation concerning hostages already liberated, and hopefully, more and all hostages to be soon liberated.

While the first stage, physical freedom from ancient Egypt, has clearly taken place 100%, the other stages are not so clear for all Jews. Let me explain:

The psychological mind set for all Jews feeling free might not be a given - for Holocaust survivors and their families, for example; for IDF soldiers coming back from war coping with PTSD; for hostages who were returned last year or now, and their families. Psychological trauma can indeed be strong in these examples, and in many others.

The thinking of ourselves as a free people might also not be a given. For sure, we are grateful for a State of Israel. Our people know too well the implications of not having our own sovereign state. Just consider the Shoah and hundreds of other situations before that throughout our history. Even, with our sovereign State, we may not feel so free, with Israel continuously surrounded by enemies on all sides and having always to be vigilant.

Being in a special relationship with God is a given for many Jews but also a source of conflict for many other Jews for all kinds of reasons, starting with the whole theology of what God is and what God demands of us.

Ironically, it is the fifth term of redemption which is perhaps simpler than the second, third, and fourth stages of redemption - "I will bring you into the land." After almost 2000 years of exile and dispersion, our people are sovereign in our land since 1948. I would agree, while living in the Diaspora, that only in Israel can a Jew live the fullest possible Jewish life. For example, certain Mitzvot can be observed only living in Israel. With regard to the hostages, fortunately, some hostages physically returned home a year ago this past November, and small numbers have begun to return home now. We pray that twenty-six more return home over the next five weeks, and that all ninety-four in total return home soon.

These five terms of redemption form an essential part of our four-thousand-year heritage, and they form the basis for the cups of wine at the Pesach Seder. Just as we pray annually for "next year in Jerusalem,'' let us also pray annually that all the Torah's terms of redemption be fulfilled for all Jews at a Peach in the very near future.

Shabbat Shalom,
Rabbi Howard Morrison

Parshat Va'era - Interfaith Dialogue

24/01/2025 09:03:18 AM

Jan24

Rabbi Abraham Joshua Heschel was born on January 11, 1907. Martin Luther King was born on January 15, 1929. We remember both of their births and their legacies in January every year. This past Monday was Martin Luther King Day in the U.S. A Jewish theologian and a Christian pastor were colleagues and friends. During the civil rights movement of the 1960's, they marched together. Both of them invoked citations from this week's Parsha in a modern spirit. God's promise of liberation from slavery to freedom and the oft-repeated statement by Moses, "Let my people go," helped to define their common cause many decades ago.

Interfaith dialogue between Jews and Christians became popular in the 1960's and beyond. It was Heschel who developed strong ties with the Catholic Church so that the Church revised its doctrine, called Vatican II, which validated Judaism in the eyes of Christianity. Jews would no longer be seen as killers of Christ or the suffering servant. No longer was replacement theology a concept in which the Church replaced the Holy Temple and in which Christianity superseded Judaism.

In my U.S. congregations, interfaith clergy dialogue was important in the three communities I served. Here in Toronto, multifaith dialogue was also considered imperative locally in our riding and in the efforts of the Toronto Board of Rabbis in its Jewish-Christian dialogue task force.

Sadly, since the horrors of October 7, 2023, interfaith, or, multifaith dialogue has regressed locally and in many places around the world. It needs to be reclaimed. During November, at our shul's Kristallnacht remembrance program, I met one of our guest speakers, Pastor David Larmour, from the King Street Community Church in Oshawa. Since then, we have become friends. Together, we invite you to a two-part clergy conversation entitled, "Celebrating Passover post October 7 - Jewish and Christian perspectives." The first will take place at Beth Emeth as our theme during Shabbat Across North America, Friday evening, March 7. The second will take place at King Street Community Church, Sunday March 23, during a worship service beginning at 10:30AM.

Sharing a conversation about Passover will be reminiscent of Heschel and King who took the Passover narrative (including this week's Torah portion) to address the essential issues of their day. No less now, the Passover narrative and the lessons found in the book of Exodus speak to the essential issues of our day as well.

Shabbat Shalom,
Rabbi Howard Morrison

Redemption in stages - Parshat  Va'era

23/01/2025 09:07:12 AM

Jan23

This week's brief message is a precis of the sermon I will deliver this Shabbat. 

After two hundred plus years of slavery in Egypt, God promises to Moses that Israel will be redeemed. Five different terms for redemption are provided, referring to five different stages involved in our people's freedom from bondage. Liberation will not happen all at once but over a period of time.

Similarly, the Jewish people today have experienced acts of murder and hostage taking going back almost five hundred days to October 7, 2023. Now, we are beginning to witness gradually in stages the release of almost a hundred hostages. We were ecstatic to see three young women released from bondage last weekend. We are scheduled to see four more hostages let go this coming weekend, and thirty-three in total over a six-week period. Hopefully, before too long, every single hostage will be liberated from their captivity.

While gradual stages of freedom are not easy to endure, this was the case for the Israelites in ancient times, and this is the case for our people right now. We hope and pray for the best. We hope and pray that hostages will never ever be taken again.

Am Yisrael Chai - Shabbat Shalom,
Rabbi Howard Morrison

What's in a name?

20/01/2025 09:39:06 AM

Jan20

Our new book of the Torah and its opening Parsha are called Shmot, names. While the title draws itself from the names of Jacob's children, mentioned at the outset of the Parsha, we are truly introduced to a large menu of names. What's in a name?

Pharaoh - The same as before or a new leader? Either way, he chose not to remember the kindnesses performed by Joseph and initiated the first national anti-Semitism against our people.

Daughter of Pharaoh - not given a name in the Parsha. Her act of kindness in taking in a Hebrew baby is as anonymous and unassuming as the lack of a given name for her. Later Jewish tradition calls her Bithia, daughter of God.

Moshe - "For I have drawn him from the water." He will draw his people from slavery to freedom

Miriam - Mistress of the sea. She will be identified with miracles around water, starting with watching her baby brother float down the Nile in a basket.

Aharon - Teaching or Singing. An allusion to his later role as Kohen Gadol and Temple officiant.

Shifra and Puah - The midwives who disobeyed Pharaoh's edicts. Hebrew midwives? Or Egyptian midwives who cared for Hebrews? Yocheved and Miriam? Righteous gentiles? Shifrah - one who beautifies. Puah - One who 'poos' over the children.

Amram and Yocheved - the parents of Moses, Aaron, and Miriam

Tziporah - Wife to Moses. She circumcises their son.

Yitro - father-in-law to Moses. Became Sage advisor.

God - Ehyeh asher Ehyeh - I am that I am. A perpetual presence

And others

What is your name? Are you named for someone? What does your name mean?

So, What's in a name - A lot!

Shmot - Growing up in the enemy home

20/01/2025 09:16:01 AM

Jan20

Kfir Bibas turns two years old today on Shabbat January 18th. He spent his first birthday a year ago today in the dungeons of hell with his older brother, Ariel, now 5 years old, and their parents Shiri and Yarden. With a hostage deal now set in which 33 Israelis are to be released, presumably 23 alive and 10 deceased, we think and pray for all the hostages, as we commemorate the birthday of the youngest hostage today. 

While Kfir and Ariel are the youngest of the hostages, and spending their childhoods in evil surroundings, they are not the first to do so. Today, we begin to read the book of Shmot-Exodus. As a new wicked Pharaoh legislates the genocide of new born Israelite males, a mother places her baby boy in a basket of reeds and sends him down the Nile with the older sister observing his safety from a distance. Soon after, the daughter of Pharaoh retrieves the baby boy. When she had opened to basket, she saw that it was a child, a boy crying. The Hebrew word for child is YELED. The Hebrew word for boy is NAAR. Why the difference in terminology? Rashi, quoting the Midrash, says "Kolo K'Naar - His voice was that of an older boy." A baby boy was found in a basket, with the voice of an older boy crying. Little Moses cried with the perspective of a more mature child, perhaps already being aware of his foreign surroundings. Can we not say the same for the Bibas boys and all the hostages?

Soon after in the Biblical text, we read in verse 10, "Vayigdal Ha'Yeled - When the child grew up," followed in verse 11, "Vayigdal Moshe - When Moses had grown up." The commentary found in the Etz Hayim Chumash states: "The phrase 'he grew up' occurs twice, once referring to physical maturity, the second time to a sense of responsibility, going out to join his kinsmen and take responsibility for the wrongs of society." Even while growing up amongst evil, Moses knew his true identity. As a result, when he sees an Egyptian beating on a Hebrew, Moses responds. When he sees two Israelites quarreling, Moses responds. When he later sees herdsmen attacking the daughters of Yitro, all being non-Israelite, Moses responds. Thus, the birth and early development of our leader, Moses.

We hope and pray that all the hostages, especially the young ones, know who they really are as Jews, as Israelis; that they will be able to physically, emotionally, and spiritually come back to their people, their faith, and their tradition. 

Two weeks ago, I spoke about the Mitzvah of Pidyon Shevuyim, the redeeming of hostages and captives. I spoke about the possible limitations of doing so in Jewish law. I noted that none of the examples of antiquity or the Middle Ages addressed a situation where a sovereign Jewish nation in its homeland was targeted as a whole. I mentioned that many religious halakhic authorities have agreed that in the complexities of today, it is for the elected Israeli government to make the critical decision of redeeming hostages while weighing the short and long term consequences for Israel's safety and security. As a supportive, Zionist, Diaspora congregation, it is for us to support 100% the stance taken by Israel now and moving forward.

May we live to see soon the release of all the hostages, and may there never ever be hostages again in our people's future!

Shabbat Shalom,
Rabbi Howard Morrison

Shmot - From slavery to freedom

15/01/2025 09:07:58 AM

Jan15

This week, we begin to read the second book of the Torah, Shmot-Exodus. The first third of the book deals with the epic of "slavery to freedom." We commemorate this time annually at Passover and every day in the morning and evening liturgy. For over two hundred years, the Israelites were enslaved. The redemption from ancient Egypt became a symbol for all future redemptions to come.

Fortunately, we are not enslaved in the same way nowadays. However, we feel a sting of that enslavement since October 7, 2023. Hostages continue to be held outside of Israel. In the Diaspora, Jews continue to confront acts of anti-Semitism. Locally, vandalism and attacks take place too frequently. Just this week, two local kosher establishments have been vandalized and with hateful rhetoric.

As we begin the book of Shmot, may we soon feel freed and redeemed from acts of evil and hatred -  here, in Israel, and throughout the world.

Shabbat Shalom,
Rabbi Howard Morrison

Blessing our children and grandchildren

13/01/2025 09:14:23 AM

Jan13

The last Parshah in Sefer Bereishit, the book of Genesis, presents lessons and values for the past, present, and future. In it, a generation comes to an end. Jacob will pass away, and Joseph will pass away. Genesis will end the history of the patriarchs. The family of Israel, seventy in number, will soon become the nation of Israel when we begin to read the second book of the Torah, Shmot-Exodus, beginning this afternoon.

Death and the end of a generation, however, are not the main motifs. Rather, words of blessing for the present and the future take up most of the portion. Before he passes, Jacob has his two grandsons, Ephraim and Menashe,  brought before him. Even before he blesses his children, Jacob blesses his grandchildren. Why? 

One reason - the challenge of Jewish continuity is not so much about will your children stay and be Jewish. But rather will your grandchildren, two generations later, stay and be Jewish?

Over the centuries, while parents bless their daughters in the names of the four founding matriarchs, parents bless their sons in the names of Ephraim and Menashe because they were the only ones to be raised completely outside of the land of Israel and retained attachment to their heritage. This is a wonderful example for every generation's sons and grandsons. I still get a tear blessing my twenty-six-year-old son at the Shabbat table, reciting the words, "May God make you as Ephraim and Menashe."

Soon after Jacob blesses his grandsons, we find Jacob lying on his deathbed surrounded by his children. The Midrash expands the Biblical verses in the following way. When the father sees his children dressed in contemporary Egyptian garb, his children say to him: "Shma Yisrael Adonai Eloheynu Adonai Echad," loosely translated, "Listen, dad, the Lord is our God, the Lord who is one." Remember that the original term of Yisrael is not a peoplehood, but a surname for Jacob. With barely a whisper left on his lips, Jacob responds so every quietly, "Baruch Shem Kvod Malchuto l'Olam Va'ed - Blessed be the name of God's glorious sovereignty for ever." This same literary tradition is observed evening and morning seven days a week in the Maariv and Shacharit services.

After the reassurance offered by the children to their father, Jacob offers a unique blessing and warning that is specific to each of his children, words for the present and for their future lineage. From this idea, there developed in antiquity and in the Middle Ages a literature known as Jewish ethical wills. Parents codified their beliefs, hopes, and aspirations for their children and grandchildren in personalized form, sometimes given before one's death and sometimes after one's death. Parents have a right if not an obligation to share their most precious thoughts and values, and children have a right if not an obligation to receive their parents' most precious thoughts and values.

To parents and grandparents - Do you bless your children at the Shabbat and Yom Tov table? Have you already done or considered compiling in written form a Jewish ethical will for each of your children and grandchildren? If one day they expect to receive your material items, should they not expect to receive and know clearly your spiritual and moral items? What is more important?

As we conclude the first book of the Torah today, Parshat Vayechi presents lessons and values for the past, present, and future.

Shabbat Shalom,
Rabbi Howard Morrison

The Fast of Tevet

10/01/2025 09:02:22 AM

Jan10

Today, the tenth of Tevet, is a Fast on the Jewish calendar. It begins at sunrise and ends with the onset of Shabbat. It is one of four Fasts which revolve around the destruction of the first Temple in Jerusalem. On the tenth of Tevet, the Babylonians besieged the city of Jerusalem. On the seventeenth of Tammuz, they breached the walls of the city. On the ninth of Av, they destroyed the holy Temple. On the second of Tishrei, the Fast of Gedaliah is also associated with the events leading to the destruction of the first Temple.

There are other associations with the Fast tomorrow. Before Yom Ha'Shoah was established, the tenth of Tevet had been delcared as a universal Fast day for commemorating the Shoah. It made sense since many Jews were already fasting. In addition, the Yahrzeit of Ezra the Scribe is observed on the tenth of Tevet.

Lastly, it is recorded in our tradition that one should fast on this particular date because it commemorates the translation of the Torah into Greek, known as the Septuagint. While early Talmudic sources actually praise the translation of the Torah into Greek, a post-Talmudic volume called Masechet Sofrim, circa. eighth century, compares the translation to the day the golden calf was built. Modern scholars understand the shift in attitude not being that the translation in itself was bad; however, by the eighth century, the early Church was using the Greek translation to undermine Judaism and the Jewish people.

I hope that each of us can find some meaning in better appreciating the significance of the tenth of Tevet.

Shabbat Shalom,
Rabbi Howard Morrison 

Fasting and Fire

09/01/2025 09:04:52 AM

Jan9

On Friday, many Jews will observe the Fast of Asarah B'Tevet, the Fast of the tenth of Tevet. While our tradition associates a number of events with this date, the most widely known is that the Babylonian Empire besieged the city of Jerusalem on the tenth of Tevet. It is this sad date which set the stage for what followed. A few months later, the Babylonians breached the walls of Jerusalem. A few weeks later, the Babylonians completely destroyed the Holy Temple and much of Jerusalem. Over six hundred years later, the Roman Empire completely destroyed the Holy Temple again and much of Jerusalem. The Babylonians and Romans burned the Holy Temple at two distinct times in Jewish history and also systematically destroyed Jerusalem with fire, which included the burning of houses. 

While enemy nations have not burned homes, synagogues, establishments, and cities in Los Angeles; nevertheless, we are witnessing the horror of destructive fire. Who cannot be touched by the images we have seen on television? Who cannot be touched by the shock and sadness felt by family, friends, and colleagues in California? Who cannot be moved by acts of bravery, including the rescue of Torah scrolls from burning synagogues before it was too late?

We pray that the destructive fire will end soon, and that it be replaced by the spiritual flame of last week's Chanukiah, the weekly Shabbat candles, and our commitment to Torah Orah - the light of Torah.

Shabbat Shalom,
Rabbi Howard Morrison

Parshat Vayigash - Redeeming captives/hostages

06/01/2025 09:00:50 AM

Jan6

Chanukah has come and gone. For a second straight year, hostages still remain hidden in Gaza or elsewhere. The miracle we prayed for during Chanukah has not come to fruition. On Rosh Hashanah, I dedicated my first day sermon to the hostages and referred to the first hostage story in the Torah, when Lot was taken captive, and Abraham fought for his release. Pidyon Shevuyim, the redemption of captives/hostages, has been a Mitzvah on the books for millennia, but a difficult one to achieve.

Today's Parsha of Vayigash presents a second hostage narrative in the Torah. The viceroy of Egypt (Remember that at this point in the narrative, the brothers do not yet know this is Joseph, their long lost brother) has taken Benjamin hostage and away from his brothers and family. What is Judah and the rest of his brothers to do?

Unfortunately, throughout Jewish history, bandits have often captured Jews and held them for ransom, knowing that the Jewish community felt an obligation to redeem them.  In our Parsha today, Judah offers a passionate plea for the release of Benjamin, "For how can I go back to my father unless the boy is with me? Let me not be witness to the woe that would overtake my father (44:34)."

Last year in November 2023, Israel agreed to a hostage deal in which one INNOCENT Israeli hostage was freed in exchange for many EVIL terrorists. What should Israel do now? Release hundreds of guilty evil terrorists for the sake of innocent hostages? in piecemeal agreements with long ceasefires in between? In Jewish law and history is there ever a limit to releasing captives? In previous times, would not the paying of a ransom encourage future hostage taking and unreasonable demands? The Talmud actually discusses this question, "They must not ransom captives for the sake of Tikun Olam, repairing the world, nor can they help in the escape of captives for the sake of Tikun Olam, repairing the world (Gittin 4:6)." Paying too much for a ransom will encourage more kidnappings. And helping captives escape will lead to the mistreatment of other captives.

Thus, we see an impossible dilemma. Do what is necessary to win release of the hostages, and it could lead to more hostages. But not taking action would cause terrible suffering for the hostage and his or her family. It was a dilemma in medieval times when the great Maharam - Rabbi Meir of Rothenburg refused to allow the community to ransom him from prison.

We must ask - To what extent are the previous examples and limitations operative today? All of the precedents were codified before there was a State of Israel. Most of the precedents took place without statehood or sovereignty. Many of the examples took place in Jewish communities outside of Israel. Many of the examples were targeted against Jewish individuals or isolated Jewish communities. The taking of hostages nowadays is targeted against the State and the entire Peoplehood of Israel. Many halakhic authorities offer diverse interpretations on the application of previous situations to today's complexities. As a result, many halachic authorities leave the decision making for today with Israel's elected government.

How to practice the Mitzvah of Pidyon Shevuyim, the redeeming of hostages, is a terrible dilemma for Israel today. We can only pray that the right balance will be exercised, so that the hostages will soon be released, all of them, with little or no risk in the short and long term. In this context, we also pray for the wellbeing of Prime Minister Benjamin Netanyahu after prostate surgery last weekend. May he have a Refuah Shlemah, a complete and speedy recovery.

The Torah teaches that every human being is created in the image of God. Every human being is worthy of dignity. To hold innocent people prisoner against their will is an egregious transgression of human dignity. That is why Pidyon Shevuyim, the redemption of captives, is at the center of the Jewish conception of the world. It is noteworthy that toward the outset of Judaism in the Torah, Abraham is tested to redeem his nephew Lot, and toward the end of Sefer Bereishit, the first book of the Torah, Judah and his brothers are tested to redeem their youngest brother Benjamin from the viceroy of Egypt.

Evil Hamas knows that Israel will do what is necessary to redeem a hostage. That is the tragedy and the challenge of an untenable situation which has gone on far too long. We pray for the Israeli government to be wise, judicious, compassionate, and caring in getting all of our hostages back and in a way which protects our people now and in the future.

Shabbat Shalom!

Rabbi Howard Morrison

Parshat Vayigash - How to forgive when you cannot forget.

03/01/2025 09:03:54 AM

Jan3

In the last couple of weeks, I have had to recite "Vidui Al Ha'Mitah - the death bed confessional" with shul members who were imminently going to pass away. These passages are akin to a mini-Yom Kippur. The last few verses are the same as the final verses of Neilah recited at the end of Yom Kippur, including the recitation of "Shma Yisrael." 

In this prayer, one prays to God to be forgiven for any unreconciled wrongdoings on this earth. The idea is to prepare one to exit from this world purely, as one entered this world purely. In conversation, I always encourage the dying person to try to make amends with loved ones and/or friends with whom there may be some outstanding issues. Suffice to say - all of this is easier said than done, but one should try.

I am reminded of this week's Parsha. Joseph as viceroy of Egypt stands in front of his brothers. They do not know that he is Joseph. It would be easy for Joseph to punish them and hold a grudge for the way they treated him years earlier when they threw him into a pit and subsequently sold him to Egypt. Ultimately, Joseph breaks down, weeps, and identifies himself to his brothers. While he can never forget what they did to him, he is able to forgive them and establish a positive relationship with his brothers.

In our lives, we are not expected to forget the wrongdoings that have befallen us from family or friends. Forgiveness is not about forgetting or letting an aggressor off the hook. Forgiveness is about removing a heavy weight from our own shoulders which keeps us from moving forward with our lives. Suffice to say - all of this is easier said than done, but one should try.

Shabbat Shalom,
Rabbi Howard Morrison 

Chanukah -  a military or spiritual celebration

24/12/2024 09:01:10 AM

Dec24

Have you noticed there is no Biblical book about Chanukah? For Purim, we have the book of Esther in the Bible, but nothing for Chanukah. These are the two post-Mosaic holidays that have entered our holiday calendar. On both, Purim and Chanukah, we recite the passage, "Al Ha'Nisim," thanking God for the miracles.

For many of us, we have and know the rabbinic accounts about Chanukah found in the Talmud and other rabbinic sources. When the Sages ask, "What is Chanukah?" - we find the famous legendary story about the oil. All the rituals and traditions are found in rabbinic literature: How to light the Chanukiah, where to place the Chanukiah, etc. All of the rabbinic lore is composed over 200 years after the original historical events surrounding Chanukah. So, how do we know about Mattathias, the Maccabees, the military and religious conflicts between the Jews and the Greeks, and between Jews and their fellow Jews?

The answers to these questions are found in the books of the Maccabees, books 1 and 2. Where are they found? They are not in the Tanach, Jewish scripture, where the book of Esther is found for our knowledge of Purim. The two books of the Maccabees are found in a collection known as the Apocrypha, a select number of books which were excluded from Tanach, but which were actually maintained by early Christians between their Old and New Testaments.

It is in the books of the Maccabees where we find the original historical accounts. There, the role of God is downplayed. Chanukah emerges as a military struggle between pious Jews and the Hellenistic Syrian-Greek Empire. Scholars debate on whether or not the Maccabees were akin to freedom fighters or fanatics. Certainly, they were not pacifists. When contemporary religious Jews of the time were killed on Shabbat because they chose not to wage war on the Sabbath, the Maccabees invoked the obligation to fight on Shabbat so that we would live to see future Sabbaths, and because we do not rely on miracles from above. 

Subsequent to the original military emphasis surrounding Chanukah, later Sages and scholars downplayed the military aspects and rather emphasized the role of God and the spirituality of Chanukah. Thus, no Chanukah books in the Bible. While other holidays have volumes of Talmud named for them, there is no volume entitled Chanukah. The literature we have is found in the volume called Shabbat. Clearly, the Sages emphasized spirituality over military necessity

I think of Jewish history and the history of Israel with Chanukah in mind. I think of the last year plus since October 7, 2023. Military and the need for physical aggression have been necessary for self-defense. However, in the larger picture, we want to envision Israel and our history as being centered around God, spirituality, Torah, and Jewish values. We fight when there is no alternative, but fighting is never first choice.

A couple of months ago, I was involved in an interfaith Zoom program on the nature of peace in the Jewish and Christian traditions. You can find it on my blog page. Suffice to say, when my Christian colleague spoke about pacifism in Christianity and the concept of "turn the other cheek," I had to respond that all ethical people would want those ideals. However, what do you do when the other party does not recognize your right to exist and has legislated forms of terror to annihilate you? Pacifism is not an option. Turn the other cheek is not an option. Jewish tradition obligates us to defend ourselves even when you see the enemy approaching to harm you but has not yet physically attacked.

I like the fact that over the centuries, our tradition has ritualized the spirtuality of Chanukah. But we dare not forget its historical and military origins, whose lessons are vital in every generation as in our time right now.

Chag Urim Sameach

Rabbi Howard Morrison

Vayeshev - Yosef and Chanukah

23/12/2024 09:03:31 AM

Dec23

In many years, Parshat Vayeshev coincides with Chanukah. In many years, the Haftarah today would be a special one for Chanukah. Not this year! We will have to wait a week. The one and only Shabbat Chanukah will coincide with next week's portion of Miketz. The Special Chanukah Haftarah will be recited next week. 

Chanukah will begin this Wednesday night, December 25th. Once in every nineteen-year cycle, the Hebrew and Western calendars will intersect. Kislev 25, the first light of Chanukah, will meet December 25. Yes - Chanukah always begins on Kislev 25, but not necessarily on December 25.

Today's Parsha already hints towards Chanukah. Joseph is cast into the depths of a pit, a place of darkness and despair. But he will be lifted out to a new light. At the end of the Parsha, Joseph will be cast into the depths of a dungeon, called "Bor - a pit" in the Hebrew. Again, Joseph is lowered into a place of darkness and despair. But in the next week's Parsha, he will again be lifted out to a new light and will become second in command for all of Egypt.

The Joseph pattern of darkness followed by light is the pattern of our entire history. Chanukah begins when the days are at their shortest, and the nights are at their longest. Darkness hovers over the light. In the ancient Pagan world, humanity lit up the skies when the days were short, hoping for and praying for the light to dispel the darkness. In the Midrash, when Adam experienced his first full day of life, he thought that everything was going to come to an end when nightfall came. To his surprise, he awoke to the dawn of a new day. He offered gratitude to God, not yet understanding the pattern of darkness being dispelled by the light of a new day.

Two thousand years ago, the schools of Shammai and Hillel debated over the ritual of lighting the Chanukiah. Shammai ruled to start out with all eight candles the first night and subtract one each night. Hillel ruled to start out with one candle the first night and add one each night. Over time, the ruling of Hillel won out for all Jews. Over the course of Chanukah, we dispel the darkness with increasing light. The Sages expand Hillel's ruling - "Maalin B'Kodesh V'Ain Moridin - We ascend in holiness and do not descend." It is noteworthy that the Hebrew word for ADDING  a candle each night is "Mosif," from the same root as "Yosef-Joseph."

Throughout our lives, we all encounter the despair of darkness in many ways, as individuals, families, and as a community. The last year and a few months have felt darker than many previous periods of contemporary Jewish history. It is important that best we can we stay the course; retain faith, hope, and optimism. Like the dawn of a new day; like the increasing of light during Chanukah - light will dispel the darkness. We do not rely on a divine miracle. We have to help miracles to occur. The Maccabees did not sit on the sideline passively. They engaged actively, even waging war on Shabbat, so that our people would survive and live to see future Shabbatot. They helped to shed a new light for our people, our holy Temple at the time, and our heritage.

May the saga of Joseph which we begin to read today inspire us to comprehend a deeper meaning of Chanukah this year.

Shabbat Shalom - Chag Urim Sameach!

Rabbi Howard Morrison

Chanukah - one week away

19/12/2024 09:02:28 AM

Dec19

A week from today will already be the first day of Chanukah. Other than the joy of gift giving, we ought to concentrate on some of the deeper messages of the holiday.

The word Chanukah itself means dedication. Our Maccabean ancestors rededicated the Holy Temple in Jerusalem after defeating the Syrian-Greek Hellenistic empire, and they restored traditional forms of Jewish practice which had been prohibited.  What are we doing nowadays to rededicate our commitment to our synagogue and to Jewish living?

On each night of Chanukah, we add one additional light to the Chanukiah. This practice is based on a concept - "We increase in holiness and do not decrease." What are we doing nowadays to spread light into a world filled with darkness? What are we doing to enhance spirituality in our own lives?

The second Chanukah candle lighting blessing speaks of miracles in those days and in this time. Some of the miracles associated with Chanukah in the past are the miracles of the lasting oil and the many falling into the hands of the few. What are miracles in our time that we can acknowledge and celebrate?

These are just a few thoughts for us to consider as we prepare for Chanukah -  one week away.

Shabbat Shalom and Chag Urim Sameach,
Rabbi Howard Morrison

Tue, 1 April 2025 3 Nisan 5785