Rabbi Howard Morrison

Parshat Tazria is not linked necessarily to the upcoming festival of Pesach. It is isolated from the special Sabbaths which have led up to Pesach in preceding weeks, such as Shabbat Parah and Shabbat Ha'Chodesh. The Shabbat following Tazria, the one immediately preceding Pesach, is called Shabbat Ha'Gadol.

While Parshat Tazria is a stand-alone parsha, I would share the following comparison and contrast with Pesach. In the Parsha, one who is diagnosed as having a contagious disease is mandated to exclude himself/herself for periods of seven days at a time. The Pshat (plain meaning) is a physical condition. The Drash (rabbinically interpreted meaning) extends the physical condition to a foundation of moral illness, stemming from gossip, falsehoods, slander, and the like. One's exclusion, however, is temporary. Once the contagious disease has been completely removed, such an individual is reintegrated into the community of Israel.

Consider Pesach - This is the ultimate inclusionary holiday. For example, at the outset of the Seder, we proclaim, "All who are hungry come and eat." Later on, the four kinds of children symbolize all kinds of demographics, backgrounds, ideologies, beliefs, and practices. All are included to sit around the Seder table. Our major concern is the proverbial fifth child, who has chosen not to attend or has been made to feel that he/she cannot attend.

Tazria and Pesach contain elements of exclusion and inclusion. Ultimately, regarding both, the goal is for inclusion of the highest order.

Shabbat Shalom,
Rabbi Howard Morrison

This week's Torah portion begins with the joy and marvel of birth. We read of Torah laws regarding a woman who has given birth. The Mitzvah of Brit Milah on a boy's eighth day is reiterated after having been originally revealed to Abraham regarding his son Isaac.

Early in the Parsha, we learn of a skin affliction called "Nega Tzaraat." Such a person is examined by the Kohen, sent out of the camp for seven days at a time, until the person is completely healed and re-entered into the camp of Israel.

Our Sages understood this plague as originating from a moral illness. They note that the word for one who has a skin disease, "Metzora," can also be read as "Motzi (shem) Ra," literally, "one who has spread falsehood and gossip about another person."

A hint toward this rabbinic understanding can be found in a narrative when Miriam gossiped and spread falsehood about Moses to their brother Aaron. She was stricken with a skin affliction and banned from the camp, until she was completely healed. One may surmise that her physical illness started with her committing the sin of slander.

Often, acts of evil and horror originate with how one speaks and regards another. This can be evidenced in families, social relationships, communities, and nations. 

While Israel was co-existing with her neighbors on October 6, those who deny Israel's right to exist attacked our people in an unprovoked manner on October 7. Already going back many years, these attackers and those who inspired them had gossiped, slandered, and spread malicious lies about Israel and the Jewish people. Since October 7, further lies, slander, and gossip have spread around the world, often culminating with acts of violence perpetrated against our people.

Less than two weeks before Pesach, may we work to repair broken relationships in our families and in our local communities. May we see the day when the vision of the Prophets comes true, "Nation shall not lift sword against nation; neither shall they learn war anymore."

Shabbat Shalom,
Rabbi Howard Morrison

Talk about highs and lows - Our Parsha begins with the highest of highs. Aaron and his four sons are inaugurated as Israel's officiating priests. The celebration extends over an eight-day period. For the first time, the people bring various sacrifices for the Kohanim to offer on the altar, which are accepted by God. What a period of time that had to be, worth witnessing if we had a time machine.

Then, almost without warning, the Torah text switches gears. Two of Aaron's sons, Nadav and Avihu, bring a strange offering which God had not commanded of them. No detail as to the wrongdoing is provided. Nadav and Avihu die on the spot.  Our commentators are left to offer guesses and conjecture. Were they drunk? Were they disrespectful of Moses and Aaron? Were they wrong to innovate a ritual that was not sanctioned by divine authority? as well as other guesswork.

What the Torah text does provide is the stillness and shock in a parent's response. The Torah is completely silent about a mother's response to the sudden deaths of two children. All we know in a father's response is the statement, "Vayidom Aharon - Aharon was still, silent, in shock, dumbfounded." It is not clear how to translate "Vayidom."

This year, I can only imagine that expression as an apt response to parents who learned that their sons and daughters died on October 7^th at the hands of human animals.

This year, I can only imagine that expression as an apt response to parents who learned that their sons or daughters were taken hostage and who are still missing in captivity.

This year, I can only imagine that expression as an apt response to parents who learned that their IDF children have died trying to protect our nation called Israel.

This year, I can only imagine that expression as an apt response to parents who learned that their children died in other acts of evil and terror.

In just over two weeks, we will celebrate Pesach. Our cups of wine will be diminished not only during the recitation of the ten plagues but throughout the Seder. The fifteen verses of Dayyenu will not feel complete because we are at war; we still have some 134 Israelis missing in captivity; the evil of Hamas has exacerbated local forms of anti-Jewish evil throughout the world and certainly right here in the GTA.

This year, our Seder will truly have the feeling of "Ma Nishtanah," feeling very different. Will you light at an extra candle for the loss and carnage? Will you have a separate chair like the one on this Bimah with pictures of hostages? Will you incorporate additional readings and prayers at your table? On the shul website, we are equipping you with some ideas.

Consider the following, in the spirit of today's Parshah, where Aaron had no words:

"I have no words - Words fail and we stand in shaken silence. Words fail and we stand in despairing tears. And then, because we are human, and because we love life, we try to summon words (CCAR Passover Haggadah supplement - on our website)."

"Nothing left but tears - I must be made of water. I have nothing left but tears. . . . Oh, this heartbreak, silence howling. Oh, this heartache, terror prowling. I must be made of water. I have nothing left but tears. (CCAR Passover Haggadah supplement - on our website)."

Shabbat Shalom,
Rabbi Howard Morrison

As I shared last week, the Talmud informs us of a time when children were first introduced to the study of Torah with the opening chapters of Vayikra and not the familiar stories of Bereishit and Shmot. Sacrifices are pure, and children are pure. Let them be bound with each other. 

For millennia, our people worshipped God with ritual sacrifice and an accompaniment of verbal prayer. Some sacrifices were of animal content, others of vegetable content, some were a matter of choice, some were a matter of obligation. Some sacrifices were completely consumed. Some sacrifices were eaten only by the Priests. Some sacrifices were eaten by the community. Some sacrifices were consumed over time, and others right away.

Last week's portion of Vayikra and this portion of Tzav are almost identical. Vayikra begins with voluntary sacrifices based on the starting point of Israelite practices. Tzav begins with obligatory sacrifices based on the starting point of the kohanim who oversee the ritual process.

The categories of the sacrifices included striving to ascend spiritually, expressing compassion to the poor, dealing with feelings of guilt and sinful behavior, sharing gratitude, aspiring for peace and wellbeing, and more.

While the ancient rabbis lived when there was no more Temple in Jerusalem and no more altar on which to bring sacrifices, volumes of rabbinic literature are replete with details of the Temple and sacrificial system, as well as post-Talmudic compilations of Jewish law. So - did the early rabbis want the Temple and sacrificial system to be brought back as soon as possible? Do we not add meditations after the Kaddish D'Rabanan and after the Amidah for the restoration of the Temple speedily in our day? Or perhaps were the early Sages reverential to a past system but also content to evolve Judaism into a new pattern of behavior? In one ancient story, Rabbi Yochanan consoles his colleagues after the destruction of the Second Temple saying that the new altar is the performance of deeds of lovingkindness. Is that comment meant for a temporary period of time? Or for all time to come?

Today, there are Jews who fervently pray for a restoration of the ancient Temple practices. There is a special Yeshiva for Kohanim in the old city of Jerusalem preparing for that day to come. 

Today, there are Jews who pray the words for a restoration of the Temple but who envision it metaphorically or in vegetarian terms.

Today, there are Jews who refer to the Temple rituals of yesteryear in past tense language as a legitimate stage in the development of Jewish history.

Regardless, until forces larger than yours and mine emerge, our early Sages transformed the imagery of sacrifices into our words and ideas of today: The Amidah, recited three or four times a day, links us to the bringing or burning of sacrifices three or four times a day. The categories of the sacrifices called Olah, Mincha, Chatat, Asham, Todah, and Zevach Shelamim are now found in verbal ideals when one ascends to the Torah for an Aliyah; when one gives Tzedaka to the less fortunate; when one asks for forgiveness for accidental wrongdoing;  When one confesses one's sense of guilt; when one prays with the notions of gratitude and peace.

The original term for the sacrificial service, Avodah, became known as Avodah She'b'lev - the service of the heart.

No one today observes Pesach as it was done in Temple times. Back then, one brought a Paschal lamb to the Temple, had it slaughtered, and then ate it with family and friends combined with Matzah and Marror. Soon after the Temple's destruction, the same Sages who constructed our prayerbook developed the Haggadah and the Seder. A textbook containing fifteen steps, based on fifteen steps ascended by the Levites in the Temple, became our Passover manual. The removal of Chametz from many of the daily sacrifices became the removal of Chametz from our private homes prior to Pesach. 

In a non-leap year, Parshat Tzav, today's portion, would coincide with Shabbat Ha'Gadol, the Great Sabbath preceding Pesach. This year, Parshat Tzav reminds us that Pesach is just over three weeks away. Now is the time to prepare - Review your Haggadah. Maybe purchase a new edition or various editions with more illustrations, instructions, and meaningful commentary. On line, you will find many examples of incorporating the new Jewish reality caused by October 7^th into your Seder experience. For some of us, "next year in Jerusalem" will take place in a number of weeks. We all truly understand sadly the statement, "In each and every generation there are those who arise to annihilate the Jewish people," and so on.

Literally or symbolically, we the Jewish people have always had to make sacrifices for our wellbeing and survival. We will continue to offer up the necessary sacrifices for the refinement of our people and our distinctive way of life.

Shabbat Shalom,
Rabbi Howard Morrison

In just a little over three weeks, we will sit at the Pesach Seder and recite the Haggadah. The number four pervades the Seder ceremonies: Four questions, four kinds of children, four cups of wine, and more.

Parshat Tzav contains a number four, which is barely noticed. In regard to the tradition of the Cantillation notes, known simply as Trope, the Shalshelet appears four times in the entire Torah. The Shalshelet, literally, "a chain," contains three cycles of five notes up and down. Many commentators suggest that the Shalshelet conveys a sense of hesitation or anxiety. The first three references all appear in the book of Bereishit-Genesis:

1. "Still he delayed," referring to Lot and his family delaying their leaving from the wicked cities of Sodom and Gomorrah (Genesis 19:16).
2. "And he said," referring to Abraham's servant  perhaps pausing or anxious in having to find a suitable mate for Isaac, at Abraham's request (Genesis 24:12).
3. "But he refused," referring to Joseph refusing the advances made by Potiphar's wife. Perhaps Joseph wavered before he ultimately refused (Genesis 39:8).

The fourth and last Shalshelet appears in this week's portion, Parshat Tzav. The cantillation note appears over the Hebrew word, "Vayishchat - he (Moses) slaughtered it (Leviticus 8:23)," referring to the ordination ram. As Aaron and his sons were being ordained as Priests to officiate the sacrificial rituals, perhaps Moses hesitated or showed anxiety in that his brother was selected to serve as Kohain Gadol and not Moses himself.

Every cantillation note has its purpose in helping us sing, understand, punctuate and interpret the Torah's texts. Given that the Shalshelet appears only four times in the entire Torah, we are encouraged to take an even closer reading of these particular sections.

The number four is here, with lots more fours coming soon at the Pesach Seder.

Shabbat Shalom,
Rabbi Howard Morrison

Tonight, we will celebrate Purim. Should our celebration be tempered because of October 7 and its aftermath? I think not. Just as we celebrated Simchat Torah in full when the horrors were first revealed, we need to also celebrate Purim in full. After all, the story of Purim and Hamas is really one and the same - a despot intends to wipe out every single Jew. It is perhaps more than ironic that the spelling of and evil of HAMAN is almost identical to the spelling of and evil of HAMAS. 

Tonight, when we make the noise centered around hearing Haman, the nose is not merely a relic of eras past. The noise is a real noise of anger, concern, fear, exclamation, and affirmation. I suggest that each time we hear or say Haman tonight or tomorrow, we must read the name Hamas into the name of Haman.

With the equation of Hamas and Haman in mind, we need to be modern day Esthers and Mordecais. Whether cousins or uncle/niece, the two heroes represent the unity of two different kinds of Jews. Mordecai represents the traditional religious God-fearing Jew. He refused to bow before Haman on religious grounds. Esther appears to have been a more secular Jew of her time, at first needing to be persuaded by Mordecai. Nevertheless, soon enough, she learns the lesson that Haman's plans do not distinguish one Jew from another. Every Jew is in the same boat. Esther comes to understand this lesson.

I have read that some liberal synagogues will be omitting chapter 9, the chapter after Mordecai and the Jews are saved, and Haman and his immediate followers are slain. In chapter 9, we read how the Persian Jews went on to kill 75,000 Persians. Some Jews today, especially given what is taking place, are morally troubled to read such a chapter. I disagree! If so, let's cancel the entire book. Let's take the book of Esther out of the Bible. We should all understand that the book of Esther is to be read as historical fiction. While based on true events, the story expands and exaggerates. It is kind of like a movie when the introduction says "inspired by true events."

The fact of the matter is there is no historical record at all of the Jews killing 75,000 Persians. That does not mean our people did not think about revenge in a large graphic way. However, to think revenge and to act revenge are two different things. Jews are not allowed to exact revenge on the innocent, even when we must eradicate evil so that it does not repeat itself.

Just imagine if a single rocket fell over the GTA taking out 1200 people, or whatever number you wish to imagine. Wouldn't you and your government do whatever would be necessary to prevent a single rocket from being launched again? Such a response is not about murdering innocent civilians at all. Now imagine a place like Israel which has suffered from the launching of thousands upon thousands of rockets hurled indiscriminately. What would you do? Would you equivocate like some leaders are doing now???

We need all Jews and as many non-Jews as possible to understand that the evil of Amalek, Haman, Hitler, and Hamas must be uprooted from their core.

We need all Jews and as many non-Jews as possible to emulate the will and resolve of Esther and Mordecai, and not placate to the politics of evil.

We need as many as possible to come to shul tonight, with costume and noisemaker, to celebrate the fullness of Purim with all its joy and chaos.

Shabbat Shalom and Chag Purim Sameach,
Rabbi Howard Morrison

This coming Shabbat is Shabbat Zachor, the Sabbath of remembrance, which always precedes Purim. On it, we are commanded to remember what Amalek did to our ancestors in ancient times. On Shabbat morning, we read a passage from the Book of Devarim which opens with the words, "Remember what Amalek did to you on your journey after you left Egypt." We read a special Haftarah from the book of Samuel, which harkens back to Agag, King of Amalek. On the evening and morning of Purim, we chant the Book of Esther, in which we read about "Haman the Aggagite," Haman being an Amalekite descendent of King Agag. Also on Purim morning, we read the original incident of Amalek which is recounted at the end of Parshat B'Shallach.

This year, the name and history of Haman take on added significance. In English, the spellings of Haman and Hamas are almost identical. It is noteworthy that what Haman intended to do to the Jews of ancient Persia is the same form of evil that Hamas has done and continues to do with our brothers and sisters in Israel and in other parts of the world.

When we attend Purim services and make loud noise over the name of Haman, I encourage us also to have a contemporary form of Haman in mind - the evil terrorist group known as Hamas.

May our loud noise drown out and help lead to an eradication of Hamas, just as Haman and his followers were ultimately destroyed in ancient times.

Shabbat Shalom and Chag Purim Sameach,
Rabbi Howard Morrison

In the last Portion of Shmot, Moses publicly reveals all of the inventory and values of every item donated for building the Mishkan-Tabernacle. At this season of the year, such a portion is an accountant's delight, as this professional puts to paper all of our financials just prior to our taxes being due.

Why did Moses put everything public when these funds were not for his own personal purposes? Precisely so that no one would suspect even Moses from stealing or profiting in any way. The Midrash explains that some people might have accused Moses of pocketing their gifts which were intended to make a communal house of worship.  The fact the Moses was not above public scrutiny teaches that no single person is above public scrutiny. This lesson is especially appropriate for those who deal with other people's funds. A tragic and extreme example was the business dealings of the late Bernie Madoff, who misappropriated the funds of hundreds of clients who put their trust in him.

Parshat Pekudei teaches above all else the importance of accountability and transparency - lessons not only for Moses, accountants, or financial investors, but for each and every person.

Shabbat Shalom,

Rabbi Howard Morrison

Sermon delivered this past Shabbat (March 9, 2024)

 Today's Parsha of Vayakhel reads almost identical to Terumah just a few weeks ago. In both, we read of the artisans, Betzalel and Oholiav, who design and craft the beauty of the Mishkan, the Tabernacle. The people had offered all kinds of gems starting with gold, silver, and copper to beautify Judaism's first central gathering place. If Terumah was the conceptual design, then Vayakhel is the execution of that design almost word for word.

Precious gems and stones define the beauty and purpose of the Mishkan. For example, the portable Ark was laid with gold on the outside and inside to teach that one's character should be internally and externally consistent. The High Priest wore 12 different kinds of gemstones on his breast plate, recognizing the distinctiveness of every Jew and also knowing that all Jews are part of a singular whole.

Just under one month ago, after a miraculous IDF plan, two of the hostages, Fernando Marman and Louis Har, were rescued by IDF special forces. For them, the theory of Terumah became the actualization of Vayakhel. These two liberated captives were seen as precious gems by their liberators, akin to the splendor of the Mishkan and the Priestly garb. The security forces remarked, "The diamond are in our hands." Subsequent to that great rescue, the sentiment is now "No rest until all the diamonds are in our hands." For our people, the question is not IF bur rather WHEN all the hostages are brought home.

In Jewish law, Pidyon Shevuyim, the redemption of captives, is a supreme Mitzvah. The great challenge for Israel now is how to fulfill that Mitzvah without becoming an enabler to the evil forces of Hamas. There is no doubt in my mind that every Jew, every leader of our people, has the same goal in mind.

In these final Torah portions of Sefer Shmot, the first ever Tabernacle symbolizes the unity of our people. Our Parshah today began with the words, "Vayakhel Moshe Et Kol Adat Bnai Yisrael - Moses assembled all the entities of the Children of Israel."  The precious stones on the Priestly breastplate symbolize the unity of our people.

The architects, Betsalel from the largest tribe and Oholiav from the smallest tribe, symbolize the unity of our people. Today's Maftir of Shekalim, also read in last week's Parsha, symbolizes the unity of our people where every 20 year old and up contributed the same exact amount of a half-shekel.

I hope and pray that long before our solidarity mission to Israel we will hear good news about many more if not all of the remaining precious gems of our people being restored to our hands.

Shabbat Shalom,

Rabbi Howard Morrison

This year, our new Director of Family Engagement, Avivit Yoffe, envisioned a new kind of Bar/Bat Mitzvah enrichment program. In years past, we would hold a monthly session on a weeknight in shul with periodic field trips on Sundays. Instead, upcoming Bnai Mitzvah were invited to a concentrated program held weekly on eight consecutive Tuesday evenings. Just a couple of days ago, a graduation ceremony was held to honor the seven participants and their families.

Over the last eight weeks, some of the topics included our Shinshinim, Sharon and Omri, taking the students on a virtual tour of Israel, using multi-media technology. On one evening, I provided a tour and explanation of many of the items found in our main sanctuary, including a close-up view of a Torah scroll. In addition, the participants visited the Toronto Holocaust Museum, prepared non-perishable food for the hungry, and more.

This past Tuesday night, each of the seven students shared brief remarks on how the two-month intensive series made a lasting impression on their Jewish identities. 

It is noteworthy that over the last two weeks, our shul has hosted a Bar or Bat Mitzvah on a Shabbat morning in the main service and private family services on three consecutive weekday Torah reading days - last Thursday, this past Monday, and this Thursday. Several additional Bnai Mitzvah ceremonies are soon to come between March and the end of June.

At Beth Emeth, we offer a variety of ways to celebrate Bar and Bat Mitzvah. I invite prospective families to contact me to learn more.

Finally, I wish to thank Avivit for supervising and envisioning this year's Bar/Bat Mitzvah enrichment program.

Shabbat Shalom,
Rabbi Howard Morrison

From my friend, Michael Skliar - A professional singer, songwriter, and musician. He lives in New York city

"Israel and Gaza"

On October 7th, Hamas broke the cease fire
Raping and killing innocents, clearly their desire
They celebrated destruction, as those flames of hate grew higher

Music festival kids, they proudly shot and killed
Raped a few and filmed it, clearly they were thrilled
Peace activists murdered, it won’t be easy to rebuild

They kidnapped three year old kids , and the elderly
They’ve now let one third die, for all the world to see
They convinced half the world, this is how you fight to be free

If you’re gay in a Muslim country, they throw you off the roof
We don’t like to hear it, but damn it, it’s the truth
“Queers for Palestine”’s a slogan of misguided youth

Hamas took foreign aid, built tunnels underground
Hides behind their own people, don’t care who is mowed down
Innocent Israelis die, Gaza celebrates, how’d ya like that sound?

Let’s talk about the double standard, when Israel you condemn
While Gaza schools teach hatred and how to cause mayhem
Their charter proudly states ‘death to Jews, all of them!”

49 Muslim countries, for the Jews, only one
How many Palestinians have those 49 taken in? the answer is none
A sad vicious cycle, we’re all stuck watching reruns

And no we are not happy with Palestinians dead
Israelis don’t love this violence, despite what you’ve read

Don’t tell me this is all Israel’s fault, what would your country do?
If New Jersey attacked New York, would New Yorkers just sit and stew?

Anti-Semitism is rising, rising once more
Need I remind you its never Israel who starts these wars
you chant ‘river to the sea’ it's genocide against Jews you’re calling for

Jews and Arabs both live in Israel, its not an apartheid state
College kids don’t take the time to get their facts straight
We were happy to give half of Israel to the Arabs in 1948

"Before you call it Genocide"

When you say end the occupation, I say someone’s occupied your mind
Filled you up with bull, false equivalence of the most hateful kind
You accuse Israel of being Nazis and say they are committing genocide
But I submit you’re full of #$%!*, believing insidious lies

What do I know about genocide? My in-laws survived the Holocaust
Their families were marched into ovens, turned into black smoke exhaust
It was a systematic plan to kill every Jew who ever existed
You claim that’s what Israel is doing now to the Palestinians, but I say your logic is twisted

In all my trips to Israel, in Jerusalem and in Tel Aviv
've seen Jews and Arabs side by side, and before you say you don’t believe
In Israel proper, Arabs are full citizens, they can vote, and do quite well
But Palestinians living under Hamas, their life is a living hell

Hamas takes international aid and turns it into tunnels and bombs
Then hides behind their own civilians, children and young moms
On October 7, they broke the cease-fire, killed peaceful kids at a music rave
They took hundreds of hostages, do you even care if they are saved?

It’s a bloody bloody mess, with no easy answers, no way to turn the clock back
But simply saying ‘ceasefire’ lets Hamas prepare for the next attack
Yes, too many people on both sides have died
But don't tell me Israel defending itself is the same as genocide.

Written by Michael Skliar
Adapted by Rabbi Howard Morrison

In my Shabbat sermon, posted yesterday, I spoke about Purim. This past weekend was Purim Katan, a term for Adar #1 in a leap year, which reminds us that we celebrate Purim in one month's time in mid Adar#2

The Purim story is about a world upside down and inside out - "Nahafoch Hoo." This notion is exemplified by Haman, almost destined for leadership and Mordecai, almost destined to be hanged for his pious beliefs.

When it comes to Israel, anti-Semitism, and  society at large, our world is upside down and inside out. Examples continue to baffle the mind. 

Take last Thursday - A Jewish couple had courtside tickets for a Raptors game. Refusing to remove their sweatshirts which displayed a Magen David and a statement, "bring the hostages home," they were forced to leave the game.

When did a continued plea to rescue innocent hostages from a recognized terror group, Hamas, become political and against team policy? Is a concern for "Jewish (and non-Jewish) lives matter" any less ethical and humanistic than "black lives matter," which was embraced by the sports world a few years ago?

Is Dara Horn right in her most recent book entitled, "The world loves dead Jews?"

Nahafoch Hoo- The world is upside down and inside out.

Sincerely, 

Rabbi Howard Morrison

Much of this week's Parsha details the ornate vestments worn by the Kohen Gadol, the High Priest. At face value, someone filling this role could become haughty by his external appearance. In fact, this may have occurred at different times of Temple history. Consider the hypocrisy of the priesthood in post Maccabean times and later when Second Temple priests were at odds with the early rabbis.

Actually, the ornate clothing was intended to remind the High Priest of his spiritual and moral obligations. For example, the breast plate contained twelve stones symbolizing the twelve tribes. Thus, the Kohen Gadol wore his responsibility to care for the entirety of the Israelites.

Aaron, the first Kohen Gadol, stood true to the ideals represented by his vestments. In Pirkei Avot, we learn, "Be among the disciples of Aaron - loving peace, pursuing peace, loving people, and drawing them close to Torah."

Many of us wear different kinds of Jewish clothing and symbols, including Kippah, Tzitzit, Magen David/Chai necklaces, etc. May the symbols we wear enhance our spiritual and moral obligations.

Shabbat Shalom,
Rabbi Howard Morrison

An age old question pertaining to the Mishkan is that the Torah states, "Let them make for Me a Tabernacle that I (God) may dwell in THEM." Why not "IT," meaning in the Tabernacle?

Classical commentators understand that God resides in people not physical structures. It is we the people who need physical structures to assemble as a community with shared beliefs, values, and practices before God.

A miracle of this past week demonstrates the indwelling presence of God within people. Several days ago, the IDF liberated two male hostages in Gaza. The liberating officers extended true acts of Godly kindness: covering the redeemed hostages so that they would not be killed in potential battle, and offering their own clothing and shoes as well.

The IDF personnel showed empathy, heart, and soul in the redemption of these two captives. For me, this is what the Torah means when it says, "Let them make for Me a Tabernacle that I may dwell in them."

Shabbat Shalom,
Rabbi Howard Morrison

This past Friday and Shabbat began Rosh Chodesh Adar #1. This being a leap year, we celebrate two Adar months surrounding the holiday of Purim.

Tradition informs us to increase our joy when Adar begins. This year, however, our joy is tempered by October 7th and its aftermath.

In the story of Esther, we read that the world is upside down (Nahafoch hoo). Many examples are cited. The most obvious is the wicked Haman planning to achieve leadership and intending to hang Mordecai. Only by the end of the narrative are the roles reversed.

Elie Wiesel taught us that the opposite of good is silence. Therefore, I feel compelled to speak out. When a leader of the free world criticizes Israel's response to the evils perpetrated by Hammas as being "over the top," the world is indeed upside down. The evil of Hammas is "over the top." The acts of indiscriminate murder of Jews and non-Jews on October 7th were "over the top."The taking and holding of hostages to this very day are "over the top." The hurling of missiles over civilian centers is "over the top."

Like the beginning of the Purim story, the world is upside down. Hopefully soon, the righteous of the world will straighten out their perceptions of right from wrong and see Mordecai as a true paradigm of the Jewish people and Haman as the paradigm of Hammas and similar terror groups.

Sincerely,
Rabbi Howard Morrison