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

Yesterday, the eighteenth of Nissan, marked the twenty-ninth Yahrzeit of Rabbi Joseph Soloveitchik. Known as the Rav, he was the most outstanding figure of American Modern Orthodoxy in the twentieth century. He established Yeshiva University in New York and the Maimonides Day School in Brookline, MA, my hometown. As a child, I attended Maimonides from Kindergarten through grade twelve from 1965-1978. Believe it or not, I still remember as a five year old, my father sitting with me outside the school campus telling me that I would be going to school there. Over the years, the Rav would often visit the school. The students learned from a young age to stand up out of respect whenever he walked in our presence. On Saturday nights after Shabbat, the Rav would deliver a community lecture in Yiddish to which my father would sometimes take me. While my dad had a love for Yiddish, I had no clue what was going on. Nevertheless, now in my sixties, I cherish the memory of going on those occasions with my father.

Rabbi Soloveitchik innovated the concept known as Torah U'Madah, Torah and Science. He believed that a pious Jew should be educated equally between religious and general studies. In my high school years, I would often have ten different forty-five minute classes a day. I would go from Talmud to English, to Chumash to math, to Tefila to American history, to Navi to French, to Jewish history to chemistry, etc. In addition, the classes were all co-ed, including Talmud and other religious classes, which was unique at that time in Orthodox religious education. Many institutions back then to this very day would teach Talmud to the boys and different subject material to the girls. 

When I was almost Bar Mitzvah age, my parents faced a dilemma. On which hand should I place Tefillin? I wrote left-handed but did everything else right-handed. My folks wanted the definitive answer. Instead of calling our local shul rabbi, they contacted the Rav directly. He educated my parents teaching them that in Judaism the writing hand is considered the dominant hand, based on the juxtaposition of the verbs, "You shall bind them" and "You shall write them" in the first paragraph of the Shma. Thus, the hand your write with is the hand you bind with, meaning that as a lefty, I bind the Tefillin with my left hand and place them on my right hand. 

In my own personal Judaism and rabbinate, I am proud to say that I have had my own selection of rabbinic heroes who have spanned the denominations over the course of my life. Growing up in his hometown, the Rav was the first of my rabbinic role models. Yhi Zichro Baruch - May his memory be for a blessing.

Sincerely,

Rabbi Howard Morrison

The Haggadah which many of us recited for two nights consists of fifteen chapter headings. However, one central theme does not fall under any category. Between "Barech" and "Hallel," we invoke the name of Elijah the Prophet, display a cup filled with wine reserved for him, open the door, and recite some Biblical verses. 

Until that point, the focus of the Seder has been on the past and the present. Following that point beginning with Hallel, we will focus on aspirations for the future. the "Elijah" moment takes place at the cusp of the time frames and falls under an unnamed category of its own.

In scripture, Elijah the Prophet is known for his zealousness in trying to eradicate the idolatry of his time. Elsewhere in scripture, as recited on Shabbat Ha'Gadol, Elijah the Prophet is the great communicator uniting the generations. In rabbinic literature, he is the one who will be the harbinger of the Messianic era. In addition, exclaim the Sages, he will be the one to reconcile all unresolved disputes. This notion is symbolized by the Elijah cup at the Seder. An unresolved dispute is whether or not one should consume four or five cups of wine at the seder. The reserved cup for Elijah puts forth an ambiguous cup of wine from which no-one at the table drinks, waiting for Elijah to come and respond. In Jewish folklore, Elijah dresses in disguise often in the form of a wanderer knocking on the door of the Jewish home testing the hospitality of the host.

When we open the door for Elijah the Prophet, what message are we conveying? Trust in divine security, as God watched over our people on the night of the Exodus? An opening into the futuristic Messianic era? Hospitality for the hungry who might come knocking? Concern for pogroms and blood libel accusations?

How do we respond to the Biblical verses which were added after the Crusades of the eleventh century, which we recite when the door is opened? These verses call upon God to pour out divine wrath, fury, and indignation on the nations that do not recognize God. Can we relate to these verses as our predecessors did when they felt helpless and victims to anti-Semitism, oppression, and persecution? Since Jewish law prohibits us from taking revenge, does it make sense to call upon God to exact vengeance for us or the dignity of the divine name? Should these verses be removed? Should they be augmented with a positive statement for those non-Jews who do recognize God and who do stand up for Israel and the Jewish people? Should "Pour out your wrath?" be augmented by "Pour out your love on the nations who do recognize God?"

While the section between the blessings after meals and additional praises contains no official title, I encourage us to reflect on the wide array of emotions, perspectives, and meanings of this unit in the Haggadah.

I wish us all a continued healthy and joyous Passover - Chag Kasher V'Sameach,

Rabbi Howard Morrison

From hurt to hope through healing:

I am elated to be part of this amazing panel and to address our theme for tonight entitled, "from hurt to hope through healing."

Given that the faiths being represented tonight are celebrating respective sacred seasons right now, I want to briefly address our topic from the lens of Passover, a Jewish holiday, which begins in a few days. While the narrative of the holiday speaks to the distinctive Jewish historical experience, it also speaks with a universal message for all people. 

On Passover evening, Jews celebrate a Seder, a prescribed order of ritual events, and retell a story each year from a book called, the Haggadah. The series of tellings in the Haggadah actually takes us through a journey of hurt, hope, and healing.

Part one of the Passover journey is an annual retelling of the "hurt" of Israelite bondage, a period of which lasted for hundreds of years in ancient Egypt. Ultimately, a transition takes us to a place of hope and healing through a combination of food symbols, stories, and prayers. symbolic foods include eating Matza, a flat bread, known in the beginning of the tale as "bread of affliction" but by the end of the experience as "bread of complete freedom." in between, we eat an admixture of chopped apples and nuts called Charoset (sweetness) and white horseradish (marror) to physically taste our going from bitterness to sweetness. The first half of the Seder culminates with a festive meal. Our ancestors achieved their freedom, and we celebrate our freedoms today. The second half of the Seder, after the festive meal, reminds us that our freedoms can be temporary and be removed from time to time. Ultimately, we strive for a Messianic "utopian" freedom for all people and for all time.

It is interesting to note that the Hebrew word for Egypt, Mitzrayim, literally means "in distress." When we replay the ancient story of bondage, I ask those gathered with me, "What are the sources and causes of your distress today? How are you hurting? How can you hope to improve your situation? What kinds of healing do you need in your lives? physical? emotional? spiritual?"

Each and everyone of us is hurting from some kind of distress in our lives? What do we need to do to experience our own transformation? Our own individual proverbial Passover story of going from slavery to freedom, from pain to praise? Can we find hope from a belief of God's presence in our lives, which can come from above and/or from within?

Some of us may be hurting from the loneliness and anxiety brought on by two years of the pandemic.

Some of us may be hurting from poor health, economic challenges, physical and/or spiritual challenges.

Some of us may be hurting from the surges in Anti-Semitism, racism, Islamophobia, other forms of bigotry and prejudice.

Some of us may be hurting from war and evil in different parts of our world.

Know that you need not feel alone and isolated. Your own faith community is here to support you. And know that those who believe in multi-faith and multi-cultural initiatives care for all people in our Canadian community.

I conclude with a petitionary prayer for healing which is recited almost every single day, morning, afternoon, and evening in the Jewish liturgy:

"Heal us, God, and we will be healed. Save us, and we will be saved, for You are our praise. Bring complete recovery for all our ailments, for You are God, Sovereign, the faithful and compassionate Healer. Praised are you God, who heals."

May God bless us all! 

Sincerely,

Rabbi Howard Morrison

As a young boy, my first synagogue rabbi at the Young Israel of Brookline was Rabbi Emanuel Forman. He was truly my parents' favorite rabbi over the years. By the time I was eight or nine, he had left Brookline for Toronto, where he served at the local Shaarei Shomayim. From there, he made Aliyah, where he served a shul in Netanya, before spending his retirement years in Jerusalem. Rabbi Forman died this past weekend.

My childhood memories of him are vague. A son of his was a classmate of mine for a brief time at the Maimonides Day School. In the mid-1980's, however, I spent a Shabbat with him and his wife and watched him preside at his shul in Netanya, during my rabbinical school year in Israel.

In the early 2000's when I was visiting Brookline on a vacation, I went to Young Israel for Shabbat morning services. Little did I know that Rabbi Forman was in town and was asked to deliver the sermon that day. What a thrill!

Several years ago, I saw him at a Summer program for rabbis at the Hartman Institute in Jerusalem. During one of the sessions, we were asked to break into groups to study some texts as a Chavruta, a small fellowship. One of the fondest memories of my rabbinate was the privilege of studying in the same Chavruta as Rabbi Forman. I will always cherish that experience.

In recent months, I learned that his health was failing. Rabbi Forman died in his nineties after having served Modern Orthodox shuls in Brookline, Toronto, and Netanya.

Just maybe, he is preparing to teach Torah to my parents of blessed memories, and to many others whom he inspired in three different countries during his rabbinate.

Yhi Zichro Baruch - May his memory be a blessing.

Sincerely,

Rabbi Howard Morrison

It is coming soon, Shabbat Ha'Gadol, the Great Sabbath, which precedes Pesach.

On this Shabbat, we read about the coming of the GREAT and awesome day of the Lord. The heart of the parents will be restored to the children, and the heart of the children will be restored to the parents (Haftarah on Shabbat Ha'Gadol).

The Great Shabbat harkens back to a time when our people prepared the Paschal lamb a few days before the Festival.

The Hebrew for "great - gadol" refers to an adult Jew who is obligated to perform mitzvot. The preparations before Pesach also prepared our people to enter a life of performing mitzvot.

It is said by some that Shabbat Ha'Gadol was originally called Shabbat Haggadah. It is customary to review the Haggadah on the Shabbat before Pesach so that the Seder experience will be meaningful and relevant to all attendees.

I wish us all "Shabbat Ha'Gadol - Shabbat Haggadah Shalom." Make it a GREAT Shabbat.

Sincerely, 

Rabbi Howard Morrison

It is unusual to read from three Torahs at any given service. Annually, we read from three Torahs on Simchat Torah: The end of the Torah, the beginning of the Torah, and the Maftir. Periodically, we read from three Torahs when Rosh Chodesh coincides with Shabbat Chanukah. This coming Shabbat, we will read from three Torahs, as we read the weekly portion, Rosh Chodesh, and Shabbat Ha'Chodesh.

From the weekly portion of Tazria, we read at first about laws of childbirth. The Parsha begins, "When a woman gives birth . . . " Interestingly, while the Parsha focuses on the experience of the individual, this coming Shabbat also focuses on the birth of the Jewish people. For Shabbat Ha'Chodesh, we read from Exodus chapter 12 in Parshat Bo. It is in this section of the Torah that the Children of Israel receive their very first collective Mitzvah - the sanctification of the Jewish calendar. In the very first Rashi commentary on the Torah as a whole, Rashi raises the question why the Torah begins with the stories of Genesis and not the very first collective Mitzvah, found in Exodus chapter 12. His commentary identifies the birth of Jewish nationhood with the first collective Mitzvah. 

The juxtaposition of this coming Shabbat with the first day of Nissan and Shabbat Ha'Chodesh reminds us that Pesach is just over two weeks away. As individuals, as part of a larger community, and as part of an historic peoplehood, now is the time to make spiritual and physical preparations for Pesach. These include arranging to sell unused Chametz before the Festival, securing Matza and other Kosher for Passover foods, knowing where you will be for the two Seder nights, participating in synagogue services over the eight days of the holiday period, and more.

It is not often we read and learn from three Torah scrolls at one service. I encourage us all to make this Shabbat a real happening.

Sincerely,

Rabbi Howard Morrison

When I was a child going to day camp on a bus, we all would sing the fun song, "three cheers for the bus driver."

This week, we truly sing "cheer to the bus driver," who prevented a terrorist from continuing his rampage in B'er Sheva.

We mourn the losses of Rabbi Moshe Kravitsky, Doris Yehhas, Lora Yitzhak, and Menahem Yehezkel, Zichronam Liveracha, of blessed memories.

In the context of this week's Parsha which contains the inexplicable deaths of Nadav and Avihu and in the context of the senseless deaths in the Ukraine, we mourn the senseless loss of life in B'er Sheva this week.

Israeli bus driver, Arthur Chaimov, is truly a hero, who risked his life to bring down the terrorist.

For me personally, B'er Sheva brings fond memories. For three years, my younger son served as a lone soldier in the IDF. For the first two years, he resided in a Kibbutz just outside of B'er Sheva. We enjoyed the sights and sounds of the city.

I pray that B'er Sheva and all of Israel will be comforted and will enjoy peace and wellbeing moving forward.

Sincerely,

Rabbi Howard Morrison

On March 18, 1922, Rabbi Mordecai Kaplan officiated and celebrated the first North American Bat Mitzvah ceremony, that of his daughter, Judith Kaplan. The roots of celebrating a Bat Mitzvah had already been planted in some particular communities

in the 19^th century. For example, Joseph Hayyim Eliyahu ben Moshe of Baghdad wrote: "And also the daughter on the day that she enters the obligation of the commandments . . . will be one of happiness. She should wear Sabbath clothing and if she is able to do so she should wear new clothes and recite Shehecheyanu and be ready for her entry to the yoke of the commandments"

A Bat Mitzvah ceremony held in the synagogue was already celebrated in Lvov in 1902 by rabbi Dr. Yehezkel Caro, known as "rabbi for the enlightened Jews." Elsewhere in communities found in Italy, Poland, and France, there were Bat Mitzvah celebrations in the 19^th century prior to the first North American celebration in 1922.

In Talmudic times, Bar and Bat Mitzvah were age acquisitions for the performance of mitzvot. The Bar Mitzvah ceremony as we know it today developed in the Middle Ages with the rituals of tallit and tefillin, an aliyah to the Torah, reciting a Biblical text, and delivering a Dvar Torah.

With the isolated examples of Bat Mitzvah celebrations in the 19^th century coupled with the Bat Mitzvah celebration of Judith Kaplan in the United States in 1922, Bat Mitzvah ceremonies have developed in an array of forms and styles depending on one's denominational affiliation and one's ideological beliefs. As a young boy growing up in a Modern Orthodox community, I attended Bat Mitzvahs where the twelve year old would deliver a Dvar Torah and lead zemirot at a Shabbat or melaveh malkah feast. 

In my rabbinic career, I have officiated Bat Mitzvahs in the context of a late Friday night service, a Kabbalat Shabbat service, a Shabbat morning service, a Havdalah service, or a Sunday creative service. In all of these fomats, the Bat Mitzvah celebrant would recite designated prayers, chant a Haftarah, and deliver a Dvar Torah. In recent years, I have officiated a family service on a Monday, Thursday, Rosh Chodesh, or Chanukah where the Bat Mitzvah celebrant has received an Aliyah and chanted Torah.

Even within denominations, the framework for celebrating Bat Mitzvah has evolved. In Open Orthodoxy, one might have celebrated in the context of a woman's tefila in recent decades. Nowadays, one might celebrate in the style of a Partnership Minyan.

JOFA (Jewish Orthodox Feminist Alliance) has come up with many creative suggestions for Bat Mitzvah celebrations in a liberal Orthodox framework. 

In many Reform, Reconstructionist, and Conservative communities, the Bat Mitzvah ceremony mirrors the Bar Mitzvah ceremony. Should the ritual for entering a boy and girl into Jewish maturity be uniform or distinctive? At Beth Emeth, we continue to provide diverse and pluralistic ways for a Bat Mitzvah to be celebrated.

Regardless of how one ritually celebrates a Bat Mitzvah, it is right to publicly celebrate a young woman's rite of passage, as we do with a young man's rite of passage. It is proper that we recognize and commemorate the 100^th anniversary of the first North American Bat Mitzvah celebration - March 18, 1922-2022.

Sincerely,

Rabbi Howard Morrison

The Talmudic Sage Rav Assi taught that Tzedakah is equal to all of the Commandments. Could it be that at one time Tzedakah was neglected and needed to be reinforced? Could it be that a Mitzvah which helps humanity is more important than other values? Could it be that when we give Tzedakah, we are recognizing the divine presence inherent in each person?

While Tzedakah is a year-round obligation, one of the Mitzvot associated with Purim is called "Matanot L'Evyonim - gifts to the poor." On Purim, one is obligated to assist at least two people who are impoverished. Sadly, while there are many poor people in every community, the task is much greater nowadays given the almost three million refugees in the world who are forced to leave Ukraine.

There are many worthwhile charities now helping refugees in different ways. In our Jewish community, UJA-Federation is raising funds to help the humanitarian crisis. JIAS is preparing for when refugees come to Canada. JNF is supporting orphan children now coming to Israel. Masorti-Olami is supporting the plight of Jewish communities in the Ukraine. Of course, there are many other sources of Tzedakah as well.

In preparation for Purim, I encourage us to celebrate the holiday as we should. This year, however, there is a modern day Haman inflicting peril on an innocent country and its people. We must stay aware and do our part at the very least by giving Tzedakah-Matanot L'Evyonim.

Chag Purim Sameach - A Joyous Purim,

Rabbi Howard Morrison 

On this Shabbat, we are commanded to remember the evil of Amalek. While this evil nation heinously attacked the Israelites from behind soon after our people were liberated from Egypt, they lost in the annals of history.

In the Haftarah, Amalek and its king, Agag, are rooted out during the era of Samuel and Saul.

In the Book of Esther, Haman, a descendent of the Amalekite king, Agag, is ultimately defeated, along with his followers.

As we approach the holiday of Purim, a miracle did happen, and the bravery of Mordecai and Esther are celebrated from generation to generation.

While many innocents are tragically dying in the Russian invasion of Ukraine, ultimately, we have to believe that evil will be uprooted. With the leadership of Mordecai and Esther in mind,  the world needs to follow the leadership of President Zelenskyy and support his valiant fight against Putin.

Just maybe, when we recite "Al Hanisim - For the miracles" on Purim, we can have in mind that Purim wins and Putin is vanquished.

Shabbat Shalom,

Rabbi Howard Morrison

I have a confession to make. I am a Batman fan. He has always been my favorite hero. Growing up in the 1960's, I remember watching the two part episodes each week with my parents wondering how Batman and Robin would escape the latest trap. As a child, I did not appreciate the campy nature of the Adam West portrayal of Batman. In the 1970's, I watched the animated Super friends. In addition, I bought every comic book Batman appeared in when I was a young boy: Batman, Detective Comics, The Brave and The Bold (Batman and a guest hero), World's Finest (Batman and Superman), the Justice League of America, and more. While I did not keep my childhood comics in mint condition, I still have many of them and peruse them once in a while.

Batman was created in the late 1930's by two Jewish men - Bob Kane (originally Bob Kahn) and Bill Finger. Only in recent years has Bill Finger's name been acknowledged as a creator equal to Bob Kane, whose name has always been associated with Batman. I have watched and read the many different renditions of the Batman character. I truly prefer the raw edgy Batman as portrayed in the 1990's "Batman - the animated series," and the most recent movies which have starred Christian Bale and Ben Affleck.

This past Sunday, I saw the newest movie entitled, "The Batman," which depicts a young Caped Crusader in his second year as a crime fighter. Now, why would a Rabbi devote a blog to Batman? As movie critics have noticed, as did I, the young Batman defines himself early in the movie as "Vengeance," seeking to avenge the murders of his parents in the past. However, by the end of the film, as Batman looks toward the future, he sees himself as a "Beacon of Hope." The transition in his value system seems very Jewish to me.

Throughout Jewish history, we Jews have had ample reason to be vengeful. However, Torah law forbids it. In Parshat Kedoshim (Leviticus chapter 19:18), we read the Mitzvah, "You shall not take vengeance." After the Crusades of 1096, the Shabbat morning prayer, Av Ha'Rachamim, prohibits us from taking revenge. In the Passover Seder, the passages "Pour out your wrath . . . " were inserted into the Haggadah after the Crusades. In all of these examples, while we may have wanted to exact vengeance, we leave revenge in the hands of God. Our human obligation is to exact justice.  On the cemetery monuments of many Holocaust victims, we find the abbreviation for the words "Hashem Yikom Damam - May God avenge their blood."

A young Batman started out fighting crime because he had feelings of vengeance. However, by the end of the film, he aspires to be a beacon of hope. The Hebrew word for hope is Tikvah. "The Hope - Ha'Tikvah" is the name of Israel's national anthem. At the end of the Penitential Psalm, recited for over a month before and throughout the High Holy Day season, the last verse reads, "Hope in the Lord, have courage of heart, and hope in the Lord." 

While vengeance connects us to injustices of the past, hope connects us to visions of the future - A lesson learned by Batman and taught by Judaism throughout the Ages.

Sincerely,

Rabbi Howard Morrison

Well before the tragic events taking place in the Ukraine, JIAS (Jewish Immigrant Aid Services) designated this coming Shabbos as Refugee Shabbat. Truly, Jews and all humanity are focused on the refugee crisis, created by the Russians invading Ukraine.

We are all touched over the past week and a half by the forces of evil, feelings of sadness, admiration for bravery and heroism, and more.

In terms of Jews feeling for Jews, some of the following come to mind:

That Russians attacked the city of Uman, where the famous Rabbi Nachman of Bratzlav is buried, and where thousands upon thousands of Jews come to pray each year during the High Holy Days.

That a Russian missile was directed at Babi Yar - The memorial to the Shoah was destroyed; the place where some 100,000 Jews were slaughtered by the Nazis. Now, even their souls cannot rest in peace.

That Israel has sent Hatzala volunteers to Moldova on the border of Ukraine, where Israelis are helping ALL people, including a Palestinian from Gaza trying to return home.

That Ukrainian president Zelensky is truly comparable to Mordecai - Both standing up to the "Haman" of their day.

On this coming Shabbat, I will share some Talmudic legends associated with the holiday of Purim and their application to the events of our time in history.

I invite you to join us in person or via livestream for Refugee Shabbat.

Sincerely,

Rabbi Howard Morrison

One of the themes in Megillat Esther is found in the word, "Nahafoch," meaning "turned around." Haman planned to wipe out the Persian Jewish community. The Jewish people were victims to an evil genocidal design. Haman's propaganda seemed to motivate his people.

By the end of the story, a miracle took place. The propaganda failed. Haman's attempt to hang Mordecai was completely turned around. Instead, Haman suffered the fate he intended for others. The Jewish people were saved, and the most joyous Jewish holiday was established.

Purim will be celebrated in a couple of weeks. The Jewish president of Ukraine may be likened to Mordecai, standing up to pure evil. Putin may be likened to Haman. As the world responds, we can only hope and pray for "Nahafoch," that which the despot intends to do to the innocent will be turned around, and speedily.

May the season of Purim become a miraculous deliverance for all innocent peoples who suffer from the hands of a despicable tyrant.

Sincerely, 

Rabbi Howard Morrison