Rabbi Howard Morrison

A week and a half ago, on two consecutive days, the same person attacked two different Jews coming out of two different synagogues in Los Angeles. These acts of hatred were among the latest examples of Jew-hatred in the so-called civilized world. I am sure that the attacker did not care what brand of synagogue it was. He was simply and cruelly attacking Jews coming out from their shul. As I wrote in a blog a couple of weeks ago, the anti-Semites do a better job than Jews do in understanding that we are all part of one people. Internally, however, we Jews tend to tear each other apart over ideological, halakhic, denominational, and other concerns. 

Our shul, Beth Emeth, is a traditional shul. While we have evolved several practices over the years, we are true to the vision that created our synagogue in the 1950's. Several weeks ago, I was asked by our own shul leadership to formulate a working hypothesis on defining what a traditional shul is, and how it is not Orthodox, liberal, or egalitarian. I posted my interpretation on our website a number of weeks ago.

While Beth Emeth may have its own working definition of what kind of shul we are, the most important criterion is that we are Jewish and that we are welcoming to anyone, Jew or non-Jew, religious, cultural, or secular, who chooses to enter our synagogue space. We are not smug, self-righteous, or triumphant to think that our model of Judaism is the only one that works. I have tremendous respect for my colleagues and non-rabbinic friends who are involved in Chabad, Aish, Orthodox, Conservative-egalitarian, Reform and Reconstructionist synagogues. Personally, I tend to have more respect for a Jew who attends his/her liberal or more Orthodox synagogue every week than the one who begrudgingly attends his/her other synagogue once a year with only words of criticism and condemnation.

Does any single kind of shul have all the answers? NO! And with minor exception, all kinds of synagogues are struggling to find successful ways of attracting the next generations of Jews.

When I first came to Toronto in 2000, I honestly thought that COR stood for Conservative, Orthodox, Reform-Reconstructionist working on Kashrut standards together. How wrong I was, but it is still an idealistic image for me.

When my older son began his working career in Alpena, Michigan, the only synagogue for a hundred miles was a 20-family small Reform congregation near where he lived. The group would meet one Friday night a month and one Shabbat morning a month. My son asked me whether he should participate or not. The services were truncated; the kitchen was dairy but not Kosher; the attendees were largely intermarried or secular. I encouraged him to attend. This congregation was founded in the mid 1800's and was still meeting in the same house as it was since the 1890's. The current members were perpetuating a Jewish presence in a small town and could have chosen to give up. Before too long, my son was helping to lead the services and training future prayer leaders for when his career would take him elsewhere. He now lives in Denver and still manages their website. I was a guest rabbi for them three times in person and have run Zoom programs with them twice.

When the Pandemic began, we and some other well-known Conservative synagogues in the area started talking about sharing our resources while maintaining our individual distinctiveness. With diminishing affiliations in many congregations, I and some others had a dream of creating a sort of Syna plex or 21^st century model of a U.S. Hillel house. A traditional shul like ours and a local Conservative-egalitarian shul could maintain their religious individuality and yet become a unified harmonious institution, where the participating members could pay one fee and choose when, how and where to celebrate a preferred style of Shabbat prayer, Holy Day prayer, the nature of a Bar/Bat Mitzvah, and more. As a university student, the Boston University Hillel I attended had under one affiliation the choice for Reform, Conservative, and Orthodox prayer every Shabbat and holy day, with everyone joining for the same Kiddush afterwards. Am I dreaming crazy that multiple congregations could create a unified model which preserves their particular identities? Can we not find a way to have our cake and eat it too, finding a meaningful niche for everyone???

I believe that today's Parsha supports everything I am saying. Parshat Terumah is the instructional manual for creating the 21^st century post-pandemic syna plex model. First, everyone participated freely and creatively by contributing what ever they could toward a shared enterprise. "Take for Me a Terumah, a free will offering, from everyone whose heart stirs him or her - gold, silver, copper, and so much more to choose from. The ultimate purpose - "Let them make a Mikdash, a sanctuary, for Me that I may dwell among them." The purpose of a synagogue is not to close God's presence within man-made walls, but to spiritually enrich God's presence within the hearts, minds, and souls of every single person. No one Jew and no one synagogue could ever do it all alone. Last week's theme of every Israelite contributing a half shekel tax reminds us that alone we are incomplete. A Jew alone, even a synagogue alone in a large city like Toronto, is incomplete. All Jews, all brands of congregations, should be finding ways to complete each other's needs as best as possible. 

How ironic that an evil anti-Semite has no problem identifying a Jew or a synagogue. How ironic that all too often we Jews ourselves become smug and self-righteous in how we look with disdain at how other Jews and synagogues are professing their approaches to Judaism.

Can a variety of segments in the Jewish community come together and create an exciting new vision based on today's Torah's words, "V'Asu Li Mikdash V'Shachanti B'Tocham -Let them make for Me a sanctuary that I may dwell among them."???????

Shabbat Shalom,

Rabbi Howard Morrison

This week's Torah portion Mishpatim contains the first extensive law code in the Torah. The laws are prefaced by the opening words ' "These are the laws that you (Moses) will place before them." Rashi shares an ancient commentary on the language of "place before them." One should not merely memorize or recite the laws until one knows them fluently. Rather, one should understand the taste/reason for the laws, like a banquet table.

In his commentary, Rashi uses the word "Ta'am," which can be translated as taste or reason. Throughout the ages, we have a large literature called "Ta'amei Ha'Mitzvot - reasons for the commandments." The various reasons become a menu of different tastes. Jewish law and practice should be savored like one dining at a  banquet table. The Hebrew for banquet table, "Shulkhan Arukh," later becomes a term for a famous Code of Jewish Law in the sixteenth century.

Just as Jewish law and practice should be savored with fine taste, our davening experience should be savored as well and not treated robotically. This Shabbat, we welcome Cantor Adam Frei to our shul. He is a dear friend of mine. Hazzan Frei began his Cantorial career working with me in Long Island in the 1990's. Subsequently, he served at the Forest Hills Jewish Center in Queens, NY. Nowadays, he is the Cantor at Midway Jewish Center in Syosset, NY. Hazzan Frei will be our guest Cantor in residence this coming Shabbat, and he will join us for a Shabbat in late April and in late June.

I invite us all to physically attend shul this Shabbat, if possible, to experience a savory davening from a fine Cantor, whom I have known from the inception of his career.

Shabbat Shalom,

Rabbi Howard Morrison

In Parshat Yitro, this week's Torah lesson, we read the Ten Commandments. Almost every Commandment in Judaism, be it the initial Ten Commandments or its elucidations into the 613 commandments, contains the imperative "To Do" or "Not To Do." However, the first Commandment does neither. Many commentators have written on the complexity of the Torah's statement, "Anochi - I am the Lord your God who took you out of the land of Egypt." There is no imperative. Rather, the words are an acknowledgement, an affirmation, a belief in the oneness of God.  These opening words provide a preamble to every other Commandment in Judaism. Without the preamble which emphasizes the oneness of God, nothing else makes any sense.

It is no wonder that when tragedy strikes the world, Israel immediately sends support to disparate locations around the globe.

It is no wonder that Israel has now sent search and rescue teams to Turkey and even by request to Syria, a sworn enemy of Israel.

It is no wonder that Israel will join efforts in looking for survivors and bodies amidst a human tragedy.

It is no wonder because a basic premise of Judaism is to recognize "Anochi," the presence of God within every single person. "Anochi" reminds us of the very creation of humanity in Genesis - that every man and woman is created in the image and likeness of God.

Our prayer is that survivors will be found. Pikuach Nefesh, saving life, is a supreme Jewish value because of the Godliness found in each and everyone of us.

Sincerely,
Rabbi Howard Morrison 

Recently, I was asked to define the nature of Beth Emeth and explain how our shul is distinguished from other synagogues on the religious landscape. Here are some of my thoughts:Beth Emeth Bais Yehuda is a unique traditional synagogue serving the GTA Jewish community.

Many congregations in our area are affiliated with or define themselves as Reform, Reconstructionist, Conservative-Egalitarian, or Orthodox. What exactly does "Traditional" mean for Beth Emeth? Ideologically, "Traditional" is situated somewhere between Conservative-Egalitarian and Orthodox.

Ten points of interest about Beth Emeth - The Traditional Synagogue in the GTA

1.Our traditional synagogue adheres to the classical sources, texts, and methods for understanding, abiding by, and interpreting                    Halakha (Jewish Law). Any modifications of religious practice must conform to the normative processes used in Jewish legal                      interpretation.

2. Our traditional synagogue abides by the age-old criteria for counting men in the Minyan and distributing Aliyot to men during a Torah service.

3. Our traditional synagogue accepts some of the halakhic interpretations offered in classical Conservative Judaism which allows for mixed and family seating as well as the use of a PA system during services.

4.Our traditional synagogue adheres to a full liturgy and Torah reading, utilizing Siddurim (prayerbooks) published by classical Conservative Judaism and contemporary Orthodoxy.

5.Our traditional synagogue accepts diverse modes of Torah study and explanation. Thus, we provide the Hertz Chumash, the Etz Hayim Chumash, and the ArtScroll Chumash, whose choices of commentaries may be considered independent, from the Conservative Movement, and from contemporary Orthodoxy.

6.Our traditional synagogue encourages women's participation in many ways which conform to traditional halakhic interpetation. These include leading non-statutory prayers and readings in Hebrew and English, the chanting of the Haftarah, leading Kabbalat Shabbat, and more in congregational services. Women may lead statutory prayers and Torah readings for fellow women in a Simchat Torah women's setting and in the context of a women's Minyan. 

7.Our traditional synagogue, recognizing religious diversity in the Jewish world, permits private services which allow for Mechitza/separate seating as well as private services which allow for female participation in Torah reading and Torah honors.

8.Our traditional synagogue is welcoming, respectful, and non-judgemental. We embrace a diversity of religious practices and beliefs among our attendees and members.

9. Our traditional synagogue is a learning place for all. We offer classes regularly in Hebrew reading, contemporary responsa, rabbinic literature, the weekly Torah portion and more. Our approach to learning takes an age-old tradition and makes it relevant to our times. These and other topics are taught by our clergy, educated members, and guest speakers.

10. Our traditional synagogue fulfills the Torah's axiom, "With our young and with our old we go forward." we strive to find meaningful points of Jewish entry and involvement for all ages within our congregational family.

Respectfully,
Rabbi Howard Morrison

The joke is told about the chairman of the synagogue board visiting the rabbi who is recuperating in the hospital after a procedure. The Shul representative informs the rabbi of some really good news. The board voted and passed a resolution with fifteen in favor and fourteen opposed to wish their rabbi a Refuah Shlemah, a complete and speedy recovery.

This Friday, January 27, I will be undergoing a minor surgical procedure. I will be using two weeks of my allotted vacation time as a medical leave to heal and renew my energy. I will be returning to rabbinic service on Shabbat February 11. 

In the early Torah portions of Sefer Shmot, the Book of Exodus, we are introduced to the Torah's three main figures - Moses, Aaron, and Miriam. Toward the end of their legacy, we read how Moses prayed for his sister after she was stricken with an illness. In the Torah's shortest prayer text, Moses says, "El Na Refa Na La - God, please heal her, please." In both Hebrew and English, the first prayer for health contains just five words. Over time, these words would inspire the blessing for healing in the weekday Amidah as well as the familiar Mi She'berach prayer for healing.

May all of us have people who pray for our wellbeing when we are ill or injured. I wish everyone good health, a caring family, and a supportive community.

Shabbat Shalom,

Rabbi Howard Morrison

Rabbi Abraham Joshuh Heschel died on December 23, 1972 - the eighteenth of Tevet. The Hebrew date of his Yahrzeit coincides with January 11^th this week.

In  Toronto and New York, a Jewish day school is named after him. Heschel's legacy has touched all streams of Judaism, civil rights, racial equality, Jewish-Christian dialogue, and much more.

Born into a European Hasidic dynasty, Heschel found his way to the U.S. and became a scholar at the Hebrew Union College (Reform) and the Jewish Theological Seminary (Conservative). At rabbinical conventions, he would emphasize the importance of Halakha (Jewish Law) to the Reform rabbis and the importance of Aggadah (the non-legal ethical impulses of Judaism) to the Conservative rabbis.

His written words are manifold including but not limited to philosophical greats such as:

God in search of Man, Man's quest for God, Torah Min Ha'Shamayim (Heavenly Torah), the Prophets, the Sabbath, etc. In my first year of rabbinical school, I took a required course taught by his student, the late rabbi Fritz Rothschild ז״ל, who had edited a book on Heschel's vast writings called, "Between God and Man."

Heschel marched with the late Martin Luther King for the cause of civil rights and became famous for the expression, "praying with one's feet." 

Heschel developed strong ties with the Roman Catholic Church, which helped lead to Nostra Aetate, the Church's revised and positive attitude toward Judaism and Jewish-Christian relations.

Nowadays, we continue to need the leadership and inspiration of Rabbi Abraham Joshua Heschel on matters of civility, mutual-cooperation, an understanding of Jewish Law which is spiritually and ethically based, multi-faith and multi-cultural understanding, and more.

Yhi Zichro Baruch - May the memory of Rabbi Abraham Joshua Heschel this week of his fiftieth Yahrzeit be for a blessing.

Sincerely,
Rabbi Howard Morrison

This Shabbat is a liturgical variety of flavours. I encourage you to attend shul to witness a service like nothing you have ever seen before.

Three Torahs will be utilized - The weekly Torah portion (Miketz), the last Aliyah for Shabbat Rosh Chodesh, and the Maftir Aliyah for Shabbat Chanukah (Day #6).

Special insertions in the Shacharit Amidah - Ya'aleh V'Yavo for Rosh Chodesh. Al Ha'Nisim for Chanukah (Also in Musaf).

A special Haftarah - For Shabbat Chanukah (Some append the opening and closing verses from the Shabbat Rosh Chodesh Haftarah at the end).

Three special Psalms - for Shabbat, Rosh Chodesh, and Chanukah.

A completely different Musaf Amidah text - for Shabbat Rosh Chodesh.

A full Hallel - for Chanukah (and including Rosh Chodesh)

I invite you to experience, learn, and enjoy the various liturgical flavours for this coming Shabbat/Rosh Chodesh/Chanukah.

Shabbat Shalom, Chodesh Tov, and Chag Urim Sameach,

Rabbi Howard Morrison

The first day of Chanukah has personal meaning for me. Even though I was obviously not present, my parents, Ruben and Helen Morrison, were married on December 19, 1954, which coincided with the first light of Chanukah. This year, the secular and Jewish dates coincide again.

Chanukah, along with Passover, are the two most family-centric holidays on the Jewish calendar. I remember as a child that our family Chanukiah had a wind up key and played the melody of Maoz Tzur, as we kindled the Chanukiah as a family.

I remember as a child that the four Morrison kids would receive fun gifts on the first couple of nights of Chanukah. On the remaining nights, we received necessities such as articles of clothing and school supplies. While not being overly commercial, my parents did give us something each night of the festival.

Perhaps the most outstanding Chanukah/wedding anniversary of my parents took place when my siblings and I surprised mom and dad for their twenty-fifth wedding anniversary. We took them out to a surprise dinner at a downtown Boston hotel and presented them with two original poems and an engraved platter inscribed with a recognition of their silver anniversary. 

While mom and dad passed away three months apart from each other in 1999, I remember them every day and even more significantly on the first day of Chanukah and December 19. How meaningful it is that both dates converge this year. 

As I lit the candles for the first night, I thought of my parents being like the Shamash candle, and their children being like the candle for the first day of Chanukah. As the Shamash illuminates the candles of the holiday; so too, Ruben and Helen Morrison brought light, love, and dedication of Judaism to all four of their children.

May their memories be a blessing. 

Wherever you are in the gates of Paradise, I wish you a Freyleche Chanukah, mom and dad.

Love,
Your son - Howie

This coming Sunday evening, we will usher in the first light of Chanukah. We will do so in grand fashion at Beth Emeth beginning at 5pm. I encourage as many of us as possible to attend. A fun time will be had by all. A year ago, I missed our shul party because I had committed to visiting my son in Denver for American Thanksgiving, which took place just a couple of days before the onset of Chanukah. As a result, I have not celebrated Chanukah with our shul since prior to the pandemic.

I am very excited that on Sunday night, I will lead us in reciting the blessings surrounding the Chanukiah and lead us in singing some festive Chanukah songs. On the first night only, we recite three blessings, the third one being Shehecheyanu which is recited on the first night only. While the first blessing is a recitation on the actual candle-lighting, the second blessing thanks God for miracles associated with this season of the year. Does one think only of the miracles attached to the origin of Chanukah, such as the oil lasting for eight days and the few defeating the many? Or does one also consider miracles of Jewish history and in our personal lives to this very day? The answer depends on a variant regarding the text of the second blessing. Most Jews recite the words "In those days at this season." Some Jews, based on an ancient manuscript discovery, recite the words "In those days AND at this season. The little Hebrew letter "Vav - And" changes the whole meaning of the blessing. 

Either way, I wish us all a healthy and happy Chanukah. I look forward to seeing you Sunday evening.

Chag Urim Sameach - A joyous Festival of lights

Rabbi Howard Morrison

Later during the current month of Kislev, we will celebrate Chanukah. One of the differences between the celebrations in Israel and the Diaspora pertains to the letters on the dreidl. In the Diaspora, the letter "Shin" appears as the fourth letter. In Israel, the letter "Pay" appears as the fourth letter. The former stands for "Sham -there," and the latter stands for "Poh - here." In the Diaspora, we celebrate that a great miracle happened THERE. In Israel, we celebrate that a great miracle happened "HERE."

As a Zionistic congregation, we try as best we can to feel that Israel is here with us spiritually, even though it is geographically there, in another part of the world. 

Next Fall, for two weeks, we intend to bridge the gap and feel the "here" presence of Israel physically and spiritually. 

This past Sunday, over 30 people attended a briefing to discuss and review our planned itinerary. You can find it on our shul website. For those who are ready to make a preliminary commitment, you will be able to make a $200 U.S. deposit in the coming days.

With Chanukah coming soon, I encourage us all to consider joining Beth Emeth in Israel next Fall.

Shabbat Shalom,

Rabbi Howard Morrison

In this week's Parsha, We read about the deaths of Sarah and Abraham. Of note, we learn that Isaac and Ishmael buried their father, Abraham. When did Ishmael return? Long ago, he and his mother, Hagar, had been excluded from the covenantal household. Some commentators suggest that Ishmael returned for the funeral. This would suggest that he never said goodbye to his father. Others suggest that he arrived before the funeral and effected a form of repentance with his father and with Isaac. The text itself is unclear.

We can glean lessons from this narrative. All too often, estranged members of a family appear at the funeral of a relative and waited too long or did not care to try to fix a broken relationship. At other times, sincere forms of reconciliation take place before a death so that the living can move on without any feelings of guilt or wasted opportunities.

I prefer to hope that Ishmael arrived in time to reconcile with this part of his family. Assuming so, we have a paradigm for our situations today.

Shabbat Shalom,
Rabbi Howard Morrison

It is ironic that this week's Israeli elections coincide with Parshat Lech Lecha. In the Torah portion, God selects the first Hebrew (the term "Jew" was not yet known) in Abraham. As part of the covenant, God assures him and his descendants,  "I will assign this land to your offspring (Genesis 12:7)."

Fast forward four thousand years later, now a modern democratic State of Israel, elections were held this week. Once again, Benjamin (Bibi) Netanyahu won the election and is now tasked to form a majority coalition government.

As Diaspora Zionists, we support Israel's democratic governmental process. We do not side with any particular political party but with the citizens of Israel's collective decision to form its internal leadership.

Every Shabbat, we recite a prayer for Israel, which is relevant even more so this week:

"Our Father in Heaven, Rock and Redeemer of the people Israel: Bless the State of Israel, the dawn of our redemption. Shield it with your love; spread over it the shelter of Your peace. Guide its leaders and advisors with Your light and Your truth. Help them with Your good counsel.  . . . Bless the land with peace and its inhabitants with lasting joy."

Shabbat Shalom,
Rabbi Howard Morrison

Parshat Noach, in addition to the famous flood story, also contains the story of the Tower of Babel. In the narrative, the builders and leaders of the tower sought to ascend to the heavens by constructing the highest tower known to humanity at the time. So, what went wrong? 

There are many commentaries. In one particular interpretation, it came to be that the builders of the tower cared more about the bricks than they did about people. Thus, if a brick fell off the tower, there was bereavement over the loss of the brick. However, if a person fell off the tower and died, there was no sadness. Because of the insensitivity to the plight of humanity, God "babbled" the speech of the builders. Thus, the project came to a halt.

Today, we are witnessing a contemporary insensitivity to the plight of people. There is a growing trend of polarization in North America and throughout the world. People who disagree on all kinds of matters, be it religion, personal ethics, politics, and more are no longer engaging in conversation or recognition with the other. There was a time when intellectual diversity and respectful debate were welcome. Nowadays, the "right" condemn the "left," and the "left" condemn the "right." Whatever happened to civilized discussion and disagreement?

The lessons of the Tower of Babel continue to have significance for us today.

Rabbi Howard Morrison

One of my favorite verses in the entire Torah is Moses exclaiming to Pharaoh that we will go forth only when we have our young and our old together. Thousands of years ago, Moses knew that a vibrant community needs the energy of the young and the wisdom of the old.

During these High Holy Days, we have seen several hundred in shul over Rosh Hashanah and Yom Kippur, as well as hundreds joining on livestream. Our sanctuary, alternative service, and young families service were all very well attended. Young and old were served well over the High Holy Days. At the end of Neilah, individuals, couples, and families ascended the Bimah and observed a private moment in front of the Ark, an opportune way to conclude the High Holy Days.

This coming Monday and Tuesday, we will conclude the Fall holy day season with Shemini Atzeret and Simchat Torah. There is lots to choose from to culminate the Festivals. In particular, on Simchat Torah eve, we have a special program for young children in which I will be walking through the book of Bereishit/Genesis, showing all the narratives through the medium of an open Torah scroll. Later that evening, we have Hakafot, Torah circuits and dancing, the way it was done for years prior to the pandemic.

This year, we are already witnessing the vitality of young and old back in shul. I look forward to greeting you in person (and via livestream) for the close of the holy day season.

Shabbat Shalom and Chag Sameach,

Rabbi Howard Morrison

On the first day of Rosh Hashanah, we read a Haftarah centering around the Biblical Channah. In the narrative, she prays desperately to have a child. Ultimately, Samuel is born to her. He will become a great Prophet among the nation of Israel. Channah, however, is a role model for all of us. In rabbinic literature, she becomes the exemplar for how a Jew prays. She enunciated her words; she prayed loudly enough only for her to hear her words of prayer; she prayed with utmost devotion, and more.

Many years ago when a number of Jews were considering adding the names of Biblical women to the Amidah, one scholar suggested that instead of mirroring the names of the Patriarchs with the names of the Matriarchs, one ought to consider adding or thinking of Channah, a true exemplar of Jewish prayer.

On the first day of Rosh Hashanah, I think of another Channah as well. My mother, Helen Morrison, passed away at 4AM on Rosh Hashanah in 1999. Her first Hebrew name was Channah. My mom did not grow up in a religiously observant home. However, after she met and married my dad, she chose to become much more observant. While my father was the classical provider, my mother took us to day school; my mother looked after the Kashrut of the home; my mother always bentched  licht; my mother was the unofficial lifetime Sisterhood president of my childhood shul; my mother continued to study modern Hebrew into her mature years, and more. 

I am writing this blog just a couple of hours before the onset of Rosh Hashanah. I will be remembering two Channahs - one from Scripture and one whose memory is always in my mind, heart, and soul. 

Yhi Zichra Baruch - May my mother's memory be a blessing.

Love,

her son, Howie