Rabbi Howard Morrison

The Jews of Ukraine already know of so many horrors which have befallen them and their country. Now that Russia has begun to invade Ukraine, it is for us to pray for our Jewish brothers and sisters and all who dwell in the Ukraine.

Acts of Tzedaka and deeds of kindness are appropriate at all times, and especially when a nation is under siege. The history of the Jewish people knows this lesson all too well.

While the month of Adar is meant to be filled with joy, that can only be fulfilled when the world knows of a lasting peace.

Psalm 31 has been recommended in particular, but any Psalm, prayer, or sincere reflection from the heart is meaningful.

What follows is the Prayer for Peace, taken from our Shabbat service, to be recited at any time:

Sincerely,

Rabbi Howard Morrison

Rabbi Howard Morrison

Dear Congregational Family,

In contemporary Jewish life, until recently, it was felt that acts of Jew hatred took place in remote areas or by far leftwing and far rightwing thinking people. Sadly, this is not the case. The latest acts have taken place right near our shul at the Charles H. Best Middle School. There, two terrible events have now taken place. In one situation, students depicted a Swastika. In another situation, a student performed the Hitler salute. It is commendable that the school leadership is taking immediate action. However, the fact that such acts are taking place nowadays in the heart of a Jewish community raises the concern that Anti-Semitism is unashamedly overt.

The newest examples are not about an adult religious fanatic or a white supremacist entering a synagogue. Rather, young children seem comfortable doing so in the context of their school. Do children today comprehend the significance of these actions? 

Yesterday on the Jewish calendar, the seventh of Adar, marked the Yahrzeit of Moshe Rabeinu, Moses our teacher. As a young child growing up in Pharaoh's palace, he understood the hatred being imposed upon the Israelites. One of the first descriptions we read about Moses occurs when he sees an Egyptian beating upon a Hebrew. Moses intervenes immediately. He understands that evil needs to be confronted right away.

During the month of Adar (Adar II this year), we will read the story of Esther. Mordecai immediately understands the Jew hatred of his time coming from the Persian palace. He immediately persuades his relative Esther to take the risk of entering the palace, where ultimately she takes action to prevent Haman from implementing his plans.

As I wrote in a blog last week, especially regarding children, the best antidote is serious education about Anti-Semitism and specifically Holocaust education. In this week's latest sad events, the actions took place in a public school in a Jewish community. Here in the heart of Jewish Toronto, we have many effective ways to make a positive impact. 

Perhaps a trip to the Holocaust Education Centre would be helpful. 

Perhaps a visit by Holocaust survivors to this particular school and other schools would be helpful.

Perhaps showing powerful Holocaust films would be helpful.

In their own ways, Moses and Esther intervened. If we can intervene when the children are young, we must do so. The alternative is worse.

Sincerely,

Rabbi Howard Morrison

Do you remember the game show Let's Make a Deal, which has been revived in recent years? The last segment would put two successful contestants in front of three doors, which generally consisted of two nice prizes and one which was a spoof.

When it comes to observing a yahrzeit in Adar, the game show imagery comes to mind. If a death took place in a conventional year with one month of Adar, in which Adar is the yahrzeit observed in a leap year, which has Adar 1 and Adar 2? As you may guess, there are three valid responses:

Adar 1, since we do not delay performing a mitzvah.

Adar 2, since that is the month of Purim and connects Purim and Pesach, as in a conventional year.

Both, Adar 1 and Adar 2, to satisfy all points of view.

Most synagogues today rely on computerized systems for generating and disseminating yahrzeit dates. The system designer decides the ritual practice in a leap year. At Beth Emeth, our computer designer opted to schedule Adar yahrzeits in a leap year in Adar 2 (door number 2 of the three options), a legitimate practice.

Fortunately, our shul's system allows for individual choice. So, if one has a preference for Adar 1 or both, Adar 1 and Adar 2, please inform the office and we will conform to your particular practice.

This conversational topic takes place seven years in every nineteen year cycle, when an extra month is added prior to Nisan, the Pesach month. Why is the intercalation of the calendar necessary? The Torah mandates that Pesach always falls out in Spring. The Jewish leap year structure makes sure that this is the case.

Sincerely,

Rabbi Howard Morrison

This coming Tuesday and Wednesday, we will usher in Adar I during this leap year of 5782. We have six weeks until Purim, which will be celebrated in Adar II.

While the holiday of Purim culminates with joy and celebration, the annual reading of the Megilah and the Fast of Esther continually remind us of Haman's evil intentions to annihilate Persian Jewry in the fifth century BCE.

Last Thursday, the world at large commemorated International Holocaust Remembrance Day. Given some sad events over the past week, it seems to me that the world needs a ritual of remembrance like a Megilat Ha'Shoah (such a text does exist) or a prescribed Fast, as we have in order to ritually observe Purim. An abstract day of Remembrance on January 27 needs more.

During the past few days, a school in Tennessee has banned the book, Maus, possibly the best written and drawn book for addressing the Shoah to young children.

Also in the past few days, an organized truck protest in Ottawa marching against federal Covid restrictions saw a number of trucks displaying Nazi flags. Sadly, this scene was not challenged in our nation's capital.

While having a fixed date for International Holocaust Remembrance Day is commendable, perhaps the world needs an annual Holocaust Education Week, much like the one organized in the Toronto Jewish community every Fall, which culminates with the anniversary of Kristallnacht.

Sincerely,

Rabbi Howard Morrison

Everybody knows the Ten Commandments, right? Everybody translates Lo Tignov as "Do not steal," right??

The fact of the matter is that Lo Tignov does mean do not steal, but not in the way we understand. The prohibition of stealing  monetary things comes from the restatement of Lo Tignov in Parshat Kedoshim, where the plural Lo Tignovu means "You shall not steal," referring to monetary things.

In the Ten Commandments of tomorrow's Parsha, Lo Tignov really means, "you shall not steal people," meaning, you shall not kidnap; you shall not take hostages.

In his commentary, Rashi explains all this succinctly:

"B'Gonev Nefashot Ha'Katuv M'daber.  Lo Tignovu (Lev. 19:11) B'Gonev Mamon - Our text deals with kidnapping people. In Parshat Kedoshim, the same Hebrew words deal with stealing money."

Rashi continues to elaborate, based on earlier sources, that the previous commandments of Thou Shalt not murder and Thou shalt not commit adultery are considered capital cases in Jewish law. Similarly, since Lo Tignov immediately follows those two, it must also be a capital case, which means kidnapping. Stealing money, while prohibited, results in a monetary case and not a capital one.

How interesting if not ironic that we read the prohibition of kidnapping and its capital consequences this Shabbat, almost a week after four Jews were taken hostage, and the terrorist paid dearly for his actions with loss of life. While the Mitzvot in the Torah are directed to Jews only, the surrealism of last week's events and this Mitzvah are noteworthy.

During Shabbat services this past weekend, we will celebrate Shabbat in solidarity with Congregation Beth Israel of Colleyville, Texas and its Rabbi - Charlie Cytron-Walker. My commentaries and some extra prayers will demonstrate the principle of "Kol Yisrael Areivim Zeh La'Zeh - All Jews are responsible for each other and bound to each other.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

I am grateful that periodically I am given the opportunity to recharge my academic and spiritual batteries. Notwithstanding the challenges raised by Covid, I will be studying as a full time student over a four week period from January 24 through February 24. I will have the privilege of learning from some great minds representing a variety of ideologies and perspectives on Judaism and Jewish texts.

From my alma mater, the Jewish Theological Seminary, I will be taking two classes with renowned scholars: Haftarot and Megillot as well the concept of shame in rabbinic text sources.

From Yeshivat Hadar, I will be taking Jewish holidays as portrayed in Midrashim, images of God in rabbinic texts, and the commentary of "Sfat Emet" on the weekly Parsha.

From a community Beit Midrash in Teaneck, I will be auditing presentations on Talmud, Tanach and Machshava (different perspectives on philosophical topics).

It has been a long time since I have immersed myself full time in the study of a variety of topics, texts, and methods of interpretation. I hope to stimulate myself spiritually and educationally and share the best of my studies upon my return.

Given that we are a large congregation and active both in shul and on line, Rabbi Sean Gorman, a friend and colleague of mine, will be filling in for me for the four weeks that I will be studying. In recent years, Rabbi Gorman has served at Beth Tzedec and at Pride of Israel. The congregation will be in good hands with him and Rabbi David Grundland.

This Shabbat, we will read the Ten Commandments in Parshat Yitro. According to legend, each Israelite heard the words of Torah in a personal and particular way which enabled every person to appreciate and grow on a meaningful and appropriate level. I hope and pray that will be my experience over the next few weeks.

I wish everyone health, safety, and wellbeing. Please continue to find ways to be involved in your own Jewish growth by checking the wide array of services, classes, and programs in shul and on line.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Over the past couple of days, Rabbi Charlie Cytron-Walker has been interviewed on various news programs. Remarkably, he has appeared articulate, calm, and dedicated. To his training and to his credit, he initiated the escape of himself and two others from within his congregation. Needless to say, while I do not know him personally, I admire his courage and leadership, as we all do.

In this week's Torah portion, Moses truly becomes "Moshe Rabeinu - Moses our Rabbi," when he receives the Torah at Mount Sinai. Interestingly, his training as a teacher and leader began with confronting Pharaoh and Amalek. Throughout his leadership, he had to deal with all kinds of threats to himself and the Children of Israel.

In my own U.S. military training as a chaplain some thirty plus years ago, my colleagues and I received some rudimentary training for such kinds of crises. Fortunately, I never had to lean on this education in practice. When the tragedy took place at Tree of Life congregation in Pittsburgh a few years ago, our local Jewish Federation met with our synagogue and many others to go over security procedures and how to manage potential terrorist threats. I might suggest that all synagogues might benefit from renewed education in this area.

On Saturday night, over Facebook, I spent much of the night, while watching the news, reading, hearing, and participating in emotional conversations with more colleagues than I had ever seen in a very long time. One lesson gleaned from Saturday night is that I and all of my colleagues love being rabbis. Neither the events of Pittsburgh nor Colleyville will ever deter us from our mission and calling as rabbis. 

While acts of terror in synagogues and the ongoing pandemic have challenged the maintenance and growth of many congregations including our own, I enthusiastically encourage all of us to wear our badge of Jewishness proudly and to remain actively involved at Beth Emeth. we dare not allow Anti-Semites, terrorists, and haters of the Jewish people to damage our pride and commitment in being Jews.

Ever since Moses received the Torah at Mount Sinai almost four thousand years ago, we have continued to perpetuate our wondrous legacy, notwithstanding that in every generation there are those who rise to annihilate us (a passage in the Haggadah).

I am proud to serve as Rabbi of Beth Emeth over the last twenty-one plus years, and I hope that you will continue to join with me and the community at large in representing the joy and commitment of Beth Emeth and the entire Jewish people.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

This coming Monday is Tu-Bishvat, the new year of trees in Israel. Over the centuries, Tu-Bishvat has come to mean different things to different people. On the one hand, it symbolizes the gradual change in seasons in Israel from Winter to Spring. In the sixteenth century, the mystics of Tzfat developed the original Tu Bishvat Seder, called, "Pri Etz Hadar - The Fruit of Goodly Trees." The title harkens back to the Torah's description of the Etrog, associated with the Festival of Sukkot.

To this day, many Jews celebrate Tu-Bishvat with a modified Seder. Most versions contain four cups of wine transitioning from white to white-red to red-white to red only, symbolizing the transition from Winter to Spring. Most versions also consist of four different types of fruits: with an outer shell, with an inner pit, with a skin and a pit, and with no inner or outer protection at all. Mystical and rational commentaries are offered. For me, the first three edibles remind us of the need for various layers of protection needed to succeed in this world. The last edible represents our yearning for Messianic times, a stage of utopia, when there will be no need for inner or outer forms of protection in our lives.

For many, Tu-Bishvat affirms our people's connection with the Land of Israel. As a child, I would go door to door with a JNF Tzedakah box collecting donations toward tree planting in Israel. To this day, any time I lead a trip to Israel, we make sure to visit a JNF park and physically plant new saplings toward future growth and vitality in our homeland.

For many, Tu-Bishvat represents our ecological mandate to care for the earth that has bestowed unto us by God. Humanity is instructed in the second chapter of Genesis to be a respectful tenant on this earth, to preserve the land, and to nurture it. The ramifications for today are endless, as we see so much corruption, waste, and pollution of our natural resources.

I hope that all of us will find a way to make the meaning of Tu-Bishvat relevant on its day of celebration, Monday, and every day of our lives.

Shabbat Shalom and Tu-Bishvat Sameach,

Rabbi Howard Morrison

Dear Congregational Family,

This coming Shabbat is called Shabbat Shira, the Sabbath of poetic song. In the Parsha, we will recount the song of the sea, in which Moses and Miriam respectively lead the people in a song of faith after the exodus from Egypt. In the Haftarah, we will recount the song of Deborah, judge and prophet of her time, composed shortly after a victorious battle in the land of Israel.

Both songs are considered literary masterpieces in the Bible. In particular, the song of the sea is recited daily in Psukei D'Zimra, the early portion of the Shacharit service. Many explanations are offered for its recitation daily. That Moses and the Children of Israel "sang" can also be rendered as "will sing." Thus, this song of faith covers the past, present, and future, until Messianic times. 

The song of the sea is a forerunner of Hallel, a liturgical masterpiece focusing on our praising the presence of God in our lives. Hallel is comprised of consecutive Psalms attributed to King David.  Much of Psukei D'Zimra contains references to King David and his own recitations. David yearned to establish a sacred place to feel God's presence. The end of the song of the sea, likewise, speaks to the establishment of a sacred meeting place for God and the Children of Israel.

The song of the sea portrays God in a number of ways. In one instance, God is called "A man of war," during the conquest over Pharaoh. The song also states, "Adonai Shmo - The Lord is His name," conjuring a variety of images and motifs.

In tandem with the haftarah, the song of the sea opens with Moses and closes with Miriam, as being leaders of song and faith. In the Haftarah, the poetic section mentions Deborah first, followed by her military officer, Barak - the two singing as one, with Deborah at the forefront.

I encourage all of us to reflect on the two songs in this coming week's Biblical readings and to develop a better appreciation for the daily recitation of Shirat Ha'Yam, the song of the sea.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

In a blog I wrote last week, I shared a Mishna which enumerates four different new years on the Jewish calendar. Two of them are relevant this week. The New Year of trees in Israel takes place in the current month of Shvat. While Jews today observe it on the fifteenth of the month according to the view of Hillel; yesterday on Rosh Chodesh was the New Year of trees according to the view of Shammai.

In this week's Parsha, we read the commandment to enumerate the months of the Jewish calendar year, starting with the month of the Exodus (12:1). The Passover month, called Nisan, is also one of the four Jewish new years. The Mitzvah to enumerate and sanctify the months of the Jewish calendar year is considered the first public Mitzvah given to the entire Jewish people. It is noteworthy that such a Mitzvah takes place before assembling at Mount Sinai. It is also noteworthy that all other Mitzvot found earlier in the Torah were given to individuals but not to the nation as a whole.

The fact that establishing our own calendar is the first Mitzvah which defines Jewish peoplehood is alluded to in the very first comments by Rashi on the Torah. He asks why the Torah begins with the story of Creation and not with the Mitzvah of the Jewish calendar (see Rashi on Genesis 1:1). His comment underscores the centrality of the Jewish calendar as a key point in the development of Judaism and the Jewish people.

A few days ago, we welcomed the secular new year of 2022. It is true that most of us plan our daily activities around the Western calendar. How many of us can identify major dates in our lives by the months and days of the Hebrew calendar? Perhaps that would be a worthwhile exercise as we celebrate January, the New Year of trees, and the command to enumerate the Jewish months in this week's Torah portion, all in the same season of the year.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The Mishna identifies four kinds of new years in the Jewish calendar: Rosh Hashanah, Passover, Tu-Bishvat, and the first of Elul.

Rosh Hashanah is a new year for spiritual growth, reflection, self-evaluation, repentance, and forgiveness.

Passover marks the beginning of the calendar year from a Biblical point of view and celebrates the birth of our people's freedom.

Tu-Bishvat is the new year of trees in Israel.

The first of Elul was a tithing and taxation occasion in ancient times.

Living as we do in the Diaspora, we and the world at large also follow the secular Western calendar. While January 1 is not a Jewish new year, it is a time to reflect, as we do at other times on the Jewish calendar year.

Sadly, the realities of Covid remain with us. The variants called Delta and Omicron are challenging to us all. I hope and pray that we will all do our very best to stay healthy, safe, and content.

Notwithstanding, we must also remember to celebrate and recall the good things over the past year. The gifts of food, shelter, family, and friendships should never be taken for granted. I pray that we will find reason to celebrate and be optimistic as we transition from 2021 to 2022.

I wish everyone a healthy, happy,  and meaningful new year.

Sincerely,

Rabbi Howard Morrison

Dear Congregational family,

Three consecutive events in Parshat Shmot illustrate the rise and development of Moses as a leader. In the first case, Moses witnesses an Egyptian beating up a Hebrew, and Moses intervenes. In the second case, Moses witnesses two Hebrews quarreling, and he intervenes. In the third case, Moses witnesses a bunch of shepherds accosting the daughters of Yitro, and again, he intervenes.

In contemporary terms, where a non-Jew and a Jew are involved; where two Jews are involved; and where both parties are non-Jewish; Moses demonstrates leadership and responsibility. Regardless of the religious, cultural background, or ethnicity of the aggressor-victim, Moses does not stand by passively. Even his measure of response matures from one situation to the other. In the first, he kills the aggressor. In the second, Moses becomes susceptible to slander and gossip. In the third, Moses saves the victims and moves on.

Truly, these three vignettes serve as role models for the kind of leaders we and our institutions can all be.

Sincerely,

Rabbi Howard Morrison

Dear Congregational family,

As Covid cases sadly increase with the presence of the Delta and Omicron variants, I hope and pray that all of us have or are soon getting vaccinations and booster shots.Given the seriousness of the Covid19 pandemic, it is essential for all of us to protect ourselves to the extent possible. Vaccinations are important not only for our personal health, but for the health of our family and associates. How tragic it is to learn about unvaccinated or under-vaccinated people who contract Covid, who suffer, who die, who transmit the virus to their loved ones. . . all of which could have been prevented by having gotten vaccinated.

Everyone should know if the people near them are properly vaccinated. This is not merely a matter of idle curiosity, but could be a matter of life and death. A person who is asked about vaccination status should answer promptly and accurately. Truthfulness enables others to make responsible decisions.

On this past Shabbat, we transitioned from Bereishit to Shmot with the words, "Chazak Chazak V'Nitchazek - Be strong; be strong; and let us be strengthened together."

Rabbi Howard Morrison

Dear Congregational Family, 

In Parshat Vayehi, the brothers fear that Joseph might exact retribution on them after the passing of Jacob. The brothers say to Joseph:

"Before his death, your father left this instruction: So shall you say to Joseph, 'forgive, I urge you, the offense and guilt of your brothers who treated you so harshly. Therefore, please forgive the offense of the servants of the God of your father.' "

The challenge raised by this text is that Jacob never said such a thing to the brothers of Joseph. Based on Rabbinic sources, Rashi comments: "Shinu Ba'Davar Mipnei Ha'Shalom - They changed the truth for the sake of peace." The Talmud (Tractate Yevamot) supplies the basis for what the brothers did in saying, "It is permissible to change (ie. the facts of the truth) for the sake of peace."

Some other classical commentators attempt to justify that while Jacob never said the afore-mentioned words, he would have endorsed the brothers' words if he had felt them necessary to unite Joseph and the family. 

Other instances in the Torah also permit deviations of the truth solely for the sake of establishing family peace. One particular example appears earlier in the Abraham - Sarah narratives.  Nevertheless, every previous story in Genesis concludes with a family in conflict and turmoil. However, the Book of Genesis, with its little white lie for the sake of Shalom Bayit - family peace, will enable the largest Biblical family of seventy people to unite as one. As a result, this family will grow into the nation of Israel when we begin to read from the second book of the Torah, Shmot-Exodus.

Shabbat Shalom,

Rabbi Howard Morrison