Rabbi Howard Morrison

Yesterday was a remarkable day at Beth Emeth. With the vision of Candace Vogel, our executive director, our volunteer leadership and professional staff planned and executed a wonderful open house. The weather participated perfectly. Outside and inside the shul, Jews of all ages came together for a great time to welcome each other after two long years of isolation for many of us. Singles, couples, young families, lots of children, teens, and young professionals all came together for food, fellowship, and fun. I had the pleasure of simply walking around the parking lot and the inside of the shul greeting many people, some of whom were new to me and others whom I had not seen since before the pandemic. 

Inside the Fischtein Hall, Cantor Yakov Zingboim and I called a Jewish Bingo game. Jewish thematic concepts replaced the familiar "B-I-N-G-O." In an informal way, I had lots of fun sharing some deeper meanings of the concepts we used in the game.

Steve Werger, the president of our shul, was at his best as in years past working the hot dog and hamburger grills. There are so many people to thank, including our custodial team and many volunteers.

I hope and pray that the enthusiasm generated at the open house will spill over into the new year and well beyond.

What a wonderful way to introduce the coming of a new year, which I hope will be filled with good health, peace, and prosperity for all.

Sincerely,

Rabbi Howard Morrison

In Judaism, we safeguard the particularism which defines us as Jews, as well as the universal, which defines us as part of a world community. Our rituals, beliefs, and customs uniquely shape our Jewish way of life. Such expressions as Tikun Olam (repair the world) and Ohr La'Goyim (a light unto the nations) shape our commitment to the larger world around us.

This week, we take note of two tragic anniversary dates. Earlier this week on Monday-Tuesday, September 5-6, we commemorated the fiftieth anniversary of the brutal slaughter of Israeli athletes which took place during the Munich Olympics. I still remember vividly being a twelve year old grade seven student when the principal of my Jewish day school called the school community together for a memorial vigil and explained to us the horrors which had taken place.

This coming Sunday, September eleventh, we will commemorate the twenty-first anniversary of what is now called 9/11. We recall the horrors which took place in New York, in Pennsylvania, and at the Pentagon.  We take note that this evil could have taken place anywhere.

The Munich massacre has a distinctive Jewish/Israeli tone to it. The evil of 9/11 has a universal tone to it. Each should be remembered appropriately in contemporary Jewish life.

Years after both tragedies, may the memories of those lost be for a blessing, and may the families of the victims be comforted in the remembrance of their loved ones.

Shabbat Shalom,
Rabbi Howard Morrison

Parshat Masei, the final Torah portion in the book of Bemidbar, recounts all of the stopping points made by the Israelites during their journey in the wilderness. The Midrash likens the text to a loving parent recounting all of the significant experiences in the life of a child entering adulthood. So too, God has Moses review in love the highlights of the people of Israel during their experiences leading up to the Promised Land.

During my Summer vacation, I have had the privilege and pleasure of reliving childhood and adult memories from my life before entering the promised land of Toronto. I have stayed by the homes of siblings and other relatives. I have visited the graves of parents, grandparents, and great grandparents. I have spent time with members of my two former congregations as well as with friends from different chapters of my life. I have davened Shabbat services at the Yeshiva day school of my childhood. I have attended baseball games in Boston and New York, cities which occupied much of my life. I have driven by my childhood home, and more. Before Shabbat Hazon next week, I hope to be back in my home city of Toronto and with my congregational family of Beth Emeth.

It is often said that life is not a destination but a journey. No one knows how and where a final destination will take place. Our journey of life takes us from place to place, with each stop along the way potentially providing lessons of inspiration and growth.

I am forever grateful for the journey I am on and hope that everyone finds meaning and appreciation in their particular journeys.

Shabbat Shalom,

Rabbi Howard Morrison

By now, almost everyone knows what took place in the old city of Jerusalem on Thursday, June 30, Rosh Chodesh Tammuz. At Robinsons' Arch, the Southern part of the Kotel is a section established by the Israeli government for all forms of Jewish denominational prayer. Some call that section the egalitarian Kotel. Others call it an area for all forms of mix gendered non-Orthodox services. Sifrei Torah and Siddurim of the different movements are stored for groups who arrange in advance to daven there.

In August of 2008, we at Beth Emeth convened a Thursday morning Shacharit. Men and women stood together. 13 year old boys read from the Torah. A 12 year old girl read a Haftarah which was augmented into our service. Everything went well from a Beth Emeth perspective.

In recent years, I have twice been in Israel on Tisha B'Av. Once, I joined a Masorti group at the Haas Promenade overlooking the glow of the old city. Another time, I joined students from the Conservative Yeshiva who met at Robinson's Arch on Tisha B'Av eve, where men and women participated in the evening service and the reading of Lamentations. All went well.

But under a month, ago, everything went into spiritual ruins, matching the historical ruins of stone left as it was from Jerusalem's destruction almost 2000 years ago. Safely emerging from the caves of the pandemic,  families from the U.S. Conservative Movement had arranged to hold a service for Bar and Bat Mitzvah. Children, parents, grandparents, relatives and friends had traveled to

Israel, many coming to Israel for the first time since prior to the pandemic. All were anticipating a time of celebration and joy at the heart of Jewish history, the area of the Kotel. Years ago, the allowance for non-Orthodox service at Robinson's Arch also enabled the more well known area of the Kotel to be preserved with the Mechitza, the partition which separates men from women.

On Thursday, June 30, Rosh Chodesh Tammuz, young Charedi Jews mobbed the service at Robinson's Arch, screaming terrible words and ripping pages out of the siddurim. For these Charedim, they were taking action against heretics and destroying their books of heresy, even while the dedicated space of Robinson's Arch was supposed to be a protected space for the diversity of Reform, Reconstructionist, and Conservative practices.

What is as alarming as the event itself is the aftermath. Except for members of non-Orthodox denominations including myself, there has been no protest from anyone regarding this incident. Where is the sense of collective accountability and responsibility? The Israeli government? The Israeli police? More moderate forms of Orthodoxy which have positive relationships with their non-Orthodox brothers and sisters? 

Noone is looking for one representation of Judaism to authenticate another representation of Judaism. I myself have philosophical and halakhic issues with some of what takes places in all of the various expressions of Judaism to the right and left of where I stand. But I do not attack their designated places of prayer and practice, and I do my best to engage in positive relationship building.

One of the failures in the aftermath of Rosh Chodesh Tammuz is that no-one has taken responsibility. The tragedy has been put under the rug.  It is an anomaly. It is a one off. Yet we know this is not true. In theory, fundamentalist Jews who cannot accept even the co-existence of other ideas will keep invading and attacking until others take responsibility. What is at stake is not a Rosh Chodesh service at Robinson's Arch, but rather, what kind of Judaism and what kind of Israel will we have in the 21^st century.

According to the Talmud, it was Sinat Chinam, baseless hatred among Jews, which prompted the destruction of the Second Temple. Now, in almost the same geographic location almost 2000 years later, Sinat Chinam continues to destroy our people. The lesson will only be learned when all Jews take responsibility for our people's behaviors and actions.

Rabbi Howard Morrison

The Hebrew months of Tammuz and Av, from the seventeenth of Tammuz through the ninth of Av, are known as the three weeks of sadness, rebuke, and punishment. It was during this time frame that both Holy Temples of Jerusalem were defiled and destroyed, in 586BCE by the Babylonians and in 70CE by the Romans.

Since the whole idea of a Holy Temple originated with God, our ancestors identified internal strife and dispute as rationales for why both tragic situations occurred. While the Talmud mentions many internal reasons, the most well known is called "Sinat Chinam-baseless hatred among Jews," as the reason for the Second Temple's destruction. Our Sages explain that among the reasons for the First Temple's destruction were murder, licentiousness, and idolatry within the Jewish community.

Sadly, baseless hatred continues to exist in the Jewish community. As we prepare to enter this somber season of the year, we recently learned that Bar and Bat Mitzvah ceremonies at the Robinsons' Arch section of the Western Wall on June 30^th were interrupted by Charedi Jews vilifying the non-Orthodox practices taking place. One should know that many years ago, the Robinson's Arch section was designated as a section for mix gendered participation and where men and women could pray together without a partition. Unfortunately, protections have never taken place over recent times.

Ironically, at Beth Emeth, we celebrated an Aufruf yesterday in shul with one of our member families who had celebrated the Bar Mitzvah of the groom's younger brother during a Beth Emeth trip to Israel in the late Summer of 2008. This entire family, consisting of three children and their parents, were part of a thirty person tour of Israel. On a Thursday morning, like June 30 a couple of weeks ago, fourteen years ago,  we held a mix gendered Shacharit-Bar/Bat Mitzvah service at Robinson's Arch. Just imagine if our group had been interfered with by those not participating with us. 

Just over a week ago, the celebrants at Robinsons' Arch were called awful names, and some had the pages of their Siddurim torn apart and treated with disrespect. All of this took place on Rosh Chodesh Tammuz as three families from the Conservative Movement had come to Israel to celebrate. 

Yesterday, Thursday July 7, rabbinic leaders of both the Conservative and Reform Movements composed a joint letter to Prime Minister Yair Lapid in response to the tragic events.

Here in the Diaspora, I call upon all Jews to respect each other regardless of ideology, denomination, and ritual practice. In Pirkei Avot, the Ethics of the Sages, we are taught, "Derech Eretz Kadma La'Torah - basic civility precedes all else in the Torah." There is too much Anti-Semitism confronting us from the outside world. We dare not accept it from within the Jewish community.

Shabbat Shalom,

Rabbi Howard Morrison

It is said among the classical commentators that Parshat Korach can be discussed at any time because there is always controversy, division, and dispute. Korach and his cohorts, led by Datan and Aviram, followed by 250 others, challenge the authority of Moses and Aaron. Even when Moses tries to reach out and go to them, they refuse to talk. Ultimately, since Korach and the others refused to talk with their mouths, the earth opened up its mouth and swallowed all the rebels.

In Pirkei Avot, the Ethics of the Sages, we find an important teaching based on today's Torah lesson. There are two kinds of dispute, one for the sake of heaven and one not for the sake of heaven. An example of a dispute for the sake of heaven is exemplified by the rabbinic disputes between Hillel and Shammai. A dispute not for the sake of heaven is exemplified by Korach and his cohorts.

The disputes of Hillel and Shammai, relatively few in number, were based on discernment of God's will. These two schools of rabbinic thought never allowed their differences to prevent their followers from marrying among each other and from eating off each other's plates. The Talmud explains that most of the time, we follow the views of Hillel because in their disputes, the school of Hillel always explained the views of the school of Shammai before offering their own. Nevertheless, the Talmud also shows respect for both views by saying that where we follow Hillel in this world, we will follow Shammai in the world to come. Ultimately, Hillel and Shammai show how to disagree agreeably and with respect for the other.

In that Pirkei Avot statement, the dispute not for the sake of heaven is exemplified by Korach and his cohorts. Interestingly, the text does not say between Korach and Moses. The blatant disrespect and disregard for the other came long before the challenges to Moses and Aaron. Korach and his cohorts were already divided among themselves based on ego and a search for personal fame.

We could list many examples of dispute, be they in our families, in our community, in our country, in the world. As I wrote in a blog this past week, the decision in our shul to make the wearing of a mask recommended and not required has been the subject of discussion and debate for a while. As I wrote: "Some will experience this decision as liberating, and others as terrifying.  On the one hand, seeing and being seen are at the forefront of the human experience. There is also an imperative to understand those for whom unmasking is an impossibility, and to ensure that they too are fully respected and understood."

Perhaps the most recent example of debate and how it is being handled took place just over a week ago just South of the border, as the U.S. Supreme Court overturned the Roe v Wade decision on abortion and has handed the decision making process to the local states. 

Here is an excerpt from the response pf the Union of Orthodox Jewish Congregations: "The Orthodox union is unable to either mourn or celebrate the U.S. Supreme Court's overturing of Roe v Wade. We cannot support absolute bans on abortion- at any time in a pregnancy- that would not allow access to abortion in lifesaving situations. . . . The mandate to preserve life requires us to be concerned for the life of the mother. Jewish law prioritizes the life of the pregnant mother over the life of the fetus such that where the pregnancy critically endangers the physical health or mental health of the mother, an abortion may be authorized, if not mandated, by Halakha."

Here is an excerpt from the response of the Rabbinical Assembly, the international organization of Conservative rabbis: "The Rabbinical Assembly has repeatedly affirmed the right of a pregnant person to choose an abortion in cases where continuation of a pregnancy might cause severe physical or psychological harm, or where the fetus is judged by competent medical opinion as severely defective."

While Rabbis have authored many responsa over the ages, the short Jewish position goes as follows: In the Torah, in a case where two fighting men cause a woman to lose her fetus, the punishment is monetary. In a case where two fighting men cause a woman to lose her life, the punishment is capital. In Judaism life begins at birth, not conception. Until birth, the fetus is considered potential life. In the Middle Ages, Rashi says about a feus, "Lav Nefesh Hi - It is not a life." Maimonides calls a fetus which endangers the life of the mother a "Rodef - pursuing the life of the mother, and therefore must be removed for the life of the mother.

Jewish views are nuanced. In principle, Judaism opposes an unrestricted abortion on demand. The body of a person is on loan and belongs to God. At the same time, Judaism opposes a Pro-Life view which defines the beginning of life at conception. As a result, in any state or in any place in the world, there must be legally approved and safe places for abortion to take place within the canons of Jewish law for Jewish women. The recent decision theoretically makes the application of Halakha difficult if not impossible when a mother's life is endangered by her pregnancy. Further, the decision violates the presupposed separation of religion and state, a fundamental principle in the U.S.

As the debates have only just begun, my prayer is that the disputes around the recent decision and future policy making should resemble what our tradition says about Hillel and Shammai and not about Korach and his cohorts.

In whatever situation disaccord appears, let us stay away from the Korach model and embrace the Hillel-Shammai model.

Shabbat Shalom!

Last week, Beth Emeth transitioned from requiring the wearing of a mask in the synagogue to recommending the wearing of a mask in the synagogue. Some will experience this decision as liberating, and others as terrifying. 

We can turn to Moses in the Torah as a model for how to live in this in-between space of masking and unmasking that we face now in synagogue and in society. In the book of Exodus, chapter 34, Moses' close encounter with God after receiving the Ten Commandments leaves his face radiant with the light of encounter. However, the light is too bright for the Israelites to see him in all of his radiance. Thus, they shrink back at the sight of him. For the rest of his life, Moses chooses to mask with the people to cover the light of his face and to unmask when before God. When Moses spoke with God, he would remove his mask. After he finished speaking with God and was with the people, he would continue unmasked while transmitting prophecy, and then, once finished, he would put on the mask for his everyday interactions with the Israelites. 

The lesson of Moses teaches that seeing and being seen are at the forefront of the human experience. At the same time, Moses' lesson teaches us that there is also an imperative to understand those for whom unmasking is an impossibility and to ensure that they too are fully respected and understood. 

In this transitional moment, may we be like Moses, able to deftly move between worlds, knowing when it is safe to unmask and when it is necessary to raise back up the mask in order to allow all people to draw together without fear.  (inspired and excerpted from "The Torah of Masks: on seeing and being seen," by Rabbi Avi Strausberg, Yeshivat Hadar).

Sincerely,

Rabbi Howard Morrison

This Wednesday is the 23rd of Sivan and the 23rd Yahrzeit of my father, Ruben Morrison, of blessed memory. Ironically, the date comes a few days after "Father's Day." Also ironically, my dad's Hebrew name, Reuven, appears at the outset of Parshat Shlach, this week's Torah portion.

My dad grew up in an impoverished foster home. Yet he was one of the most humble and remarkable people I ever knew. With a university degree, he also had a doctorate in street smarts.

As a teenager holding my first part time job, I would meet my dad after work. His office was nearby. Once I arrived early and waited in the lobby. I overheard two men screaming at my dad's receptionist. A few moments later, dad emerged and calmed them down in mere seconds. That was my father.

I will always remember the Yom Kippur war from the following story. At age 13, I accompanied my dad to shul on Yom Kippur. Dad was serving as the usher next to the sanctuary door when an unfamiliar Israeli entered and demanded from my dad that he see the rabbi right away. When the man explained the situation, my father immediately escorted him to the rabbi. Without asking how the man knew what was transpiring in Israel, the rabbi correctly paused the service and started leading the congregation in special prayers and psalms for Israel.

My dad created with my mom a loving family, dedicated to Judaism and the world at large. This year his 23rd Yahrzeit falls out on 23 Sivan. 

May his Neshama have an Aliyah  and his memory be a blessing.

Love,

His son - Howie

At the outset of this week's Torah portion of B'ha'alotecha, we read about the kindling of the Menorah. Aharon is commanded to kindle the lights of the Menorah so that they become self sustaining. The seven lights of the Menorah remind us of the seven days of creation, the seven immediate relatives in one's family, and the perpetual presence of God in our lives.

In the contemporary synagogue, the Ner Tamid, everlasting light, is reminiscent of the seven branched Menorah from ancient times. With the waning of Covid's effects, we have been grateful to once again conduct daily, Shabbat, and Festival services in our synagogue over the last number of months. For the continued reasons of physical distancing and people's comfort, all of our services until now have taken place in our sanctuary with livestream available for those who wish to participate from home or elsewhere.

Beginning this coming Sunday night, we will experience the eternal light once again in our Lerman chapel. With the ninety seats in the chapel, there will be plenty of space to be physically and spiritually safe there. Moving forward, Shabbat services (Friday evening, Saturday morning, and Saturday night) will take place in the sanctuary. Daily evening and morning services (from Sunday morning through Friday morning) will take place in the Lerman chapel. Livestream is accessible in both rooms of prayer.

I am thankful to professionals and volunteers who are making it possible for us to be illuminated by both eternal lights in our synagogue. I look forward to seeing more of us in shul in the weeks and months ahead.

Sincerely,

Rabbi Howard Morrison

For most Jews, Shavuot is associated with the season of the giving of our Torah. This theme pervades the liturgy of Shavuot. The Torah reading on the first day, which is the only day celebrated in Israel, focuses on the events leading up to and including the revealing of the Ten Commandments, as found in the book of Exodus chapters 19-20.

Another main theme of Shavuot is its agricultural dimension, the Festival of the first fruits. The Maftir passage on both days and the Torah reading for the second day of the Festival emphasize this side of Shavuot. Except for farmers and Kibbutzniks in Israel, this aspect is not as dear to many Jews as is the giving of the Torah.

This past Tuesday night, twenty adults from our shul community met with me to discuss ideas for a Beth Emeth trip to Israel in 2023. While all kinds of ideas are just beginning to ferment, everyone wants to discover and experience the land and the evolution of Jewish life in Israel. As I listened to the comments of the participants, all I could think of was Beth Emeth entering the land of Israel as described in Deuteronomy chapter 26, which details the ritual of the first fruits coupled with a recitation and celebration of Jewish history from the inception of our people to entering the land itself.

More details will follow in the weeks and months to come. We hope to have an itinerary with dates, sites, and fees in time for the High Holy Days.

In advance, I wish everyone a meaningful and joyous Shavuot this weekend.

Shabbat Shalom and Chag Sameach,

Rabbi Howard Morrison

If one needed a single Torah portion to show to fellow Jews and to society at large regarding the rights of Israel and the contributions made by the Jewish people to the world, one need look no further than this week's Torah portion, Parshat Behar.

The Jewish people gave to the world the teaching that one should rest every seventh day - "Et Shabtotai Tishmoru/You shall safeguard My Sabbaths."

The Jewish people gave to the world the teaching that the land should rest every seventh year - "Shemitta/Sabbatical."

The Jewish people gave to the world the teaching that every forty-nine years, one must return one's personal land to previous personal ownership - "Yovel/Jubilee." The earth belongs to no person or nation - The earth is the Lord's. God is landlord and people are tenants.

The Jewish people gave to the world the teaching to renounce all forms of slavery and to preserve freedom for all - "You shall proclaim liberty in the land to all its inhabitants."

The Jewish people gave to the world the teaching that every sovereign nation should have the right to exist on and govern its own land. For four thousand years, only the Jewish people have been challenged by the world regarding sovereignty in its own land. Zionism is a universal message that every nation deserves its inherent right to sovereignty. "When you enter the land that I (God) assign to you."

All of the above quotations appear in Parshat Behar - a noteworthy Parsha to share with fellow Jews and the world at large.

Shabbat Shalom,

Rabbi Howard Morrison

We are roughly half way through counting the seven weeks of the Omer. These days connect Passover and Shavuot. We are now counting upward anticipating the anniversary of God revealing Torah to the people of Israel. Yet, my greeting for us entering this weekend is Happy Pesach again! Why?

This Sunday, May 15, is the 14th of Iyar. In the Jewish calendar, this Hebrew date is called "Pesach Sheni - A Second Passover."

In the Torah, one who could not bring the Passover offering on time, either because he was in a distance place or was considered  ritually impure, could bring the offering exactly one month later. Thus, the 14th of Iyar is called Pesach Sheni.

Nowadays, we no longer celebrate Pesach as it was observed in ancient times. For us, Pesach Sheni can be interpreted spiritually by validating second chances in personal conduct. There is no statute of limitations in Judaism. The repentance model allows second chances for refining moral and ritual piety.

And so - I wish us all a Happy Passover again this coming Sunday.

Sincerely,

Rabbi Howard Morrison

Today is the actual Hebrew date of Yom Ha'Atzmaut, the fifth of Iyar. The celebration was pushed back to Thursday so that there would be no celebratory conflicts with the onset of Shabbat.

How appropriate that last night our shul's executive gave the okay for me to begin organizing a Beth Emeth trip to Israel. Due to the pandemic, we have not traveled as a shul community in a long time. In November of 2019, we saw Jewish historical highlights in Spain, Gibraltar, and Portugal. We were last in Israel as part of a Poland-Israel experience in November of 2015. We were last in Israel exclusively for a two week trip in the Fall of 2013. It has been a long time.

Now that the pandemic's force is lessening, and travel restrictions are down to a minimum, it is time. Israel needs to see us, and we need to see Israel. Next year, Israel will celebrate its 75^th modern birthday. While there are community trips already being arranged, I am calling a meeting for Beth Emeth families to come together and express what will work best for us, in terms of time of year to travel, demographics, duration, Bar/Bat Mitzvah, and more. Hopefully, at an initial informational meeting, we can already begin to outline and form the next Beth Emeth trip to Israel.

No commitments are needed at this time. Anyone who is even slightly interested is invited to a preliminary meeting with me on Tuesday evening May 31 at 7PM. I look forward to seeing you and hearing your ideas.

Chag Yom Ha'Atzmaut Sameach and Shabbat Shalom,

Rabbi Howard Morrison

In a non-leap year, the two portions of Acharei Mot and Kedoshim are read together as one unified Torah portion. Acharei Mot begins with "after the death of. . . " The Parsha of Kedoshim contains near the very end, "You shall possess their land, for I will give it to you to possess, a land flowing with milk and honey." Then, one of the Haftarot designated for Kedoshim concludes, "I will restore My people Israel. They shall rebuild cities and and inhabit them; they shall plant vineyards and drink their wine; they shall till gardens and eat their fruit. And I will plant them upon their soil, nevermore to be uprooted from the land I have given them."

All of these verses, from the Parsha some 3300 years ago and from the Prophet Amos some 2500 years ago, could have been written in the last 70-80 years. As I hear the words of these texts, I think of the Shoah and even Yom Ha'Zikaron with Acharei Mot, "after the death of." I think of two thousands years without sovereignty in the land of Israel, which came back to our people only in May of 1948, when I hear the words about being restored and re-established in Israel.

These Biblical words appropriately surround new sacred dates on the Jewish calendar which take us from Yom Ha'Shoah V'Ha'Gevura yesterday to Yom Ha'Zikaron seven days later, and Yom Ha'Atzmaut one day after that.

May we all have the spiritual and emotional strength to properly internalize the roller coaster ride of the worst sadness and the greatest joy in modern Jewish history as we transition from remembering the Holocaust to celebrating the State of Israel.

Rabbi Howard Morrison

This week, our shul has the privilege of welcoming Cantor Yakov Zingboim and his daughter, Sivan, from Israel. While the visiting Chazzan is auditioning for a full-time position at Beth Emeth, the timing of his visit is perfect.

This coming Shabbat, we will anticipate the coming of Yom Ha'Zikaron (Israel's Memorial Day) and Yom Ha'Atzmaut (Israel's Independence Day), which occur on Wednesday and Thursday May 4-5.  Our service on Shabbat morning will be filled with Israeli melodies. In addition, my sermon will be dedicated to this sacred season in the contemporary Jewish calendar.

In addition, Cantor Zingboim will lead Kabbalat Shabbat on Friday evening as well as services on Shabbat, Saturday evening, followed by a Kumzits, fun filled casual Jewish singing. 

I invite us all to become spiritually enriched and inspired by this world renowned Cantor over the coming Shabbat.

Sincerely,

Rabbi Howard Morrison