Rabbi Howard Morrison

My first night of vacation in New York had me glued to the news. Israel has launched " Operation Rising Lion," a preemptive military strike against Iran's nuclear facilities.

"Ein Braira - Israel has had no choice."

Iran, the source of funding Hamas, Hezbolah, and the Houtis, was now within a month of full nuclear preparedness.

Over and over again, Iran has declared its intent to wipe out Israel. History has taught us that we Jews have to listen fully to the words of an enemy of Israel and the Jewish people everywhere.

In an act of "Pikuach Nefesh," the Mitzvah to save life, we support Israel's right and obligation to defend itself and fight for her survival.

Many of the Psalms we have recited daily since October  7, 2023 conclude with the words, "Shalom Al Yisrael - Peace over Israel." This continues to be our prayer.

Shabbat Shalom
Rabbi Howard Morrison

Fourteen years ago today, my son Yonah celebrated his Bar Mitzvah. A year later, his best friend, Noam celebrated his Bar Mitzvah. Today, Ethan celebrates his Bar Mitzvah. What do they all share in common? The letter N. Like an old episode of Sesame Street, today's Parsha is brought to you by the letter N.

N - stands for the title of the Parsha, Naso. The root and word of Naso pervade today's Torah reading. On one hand, Naso means to count. We read the conclusion of a census this morning, with the counting of the Levites. As I look at Ethan- Today, you count, and we count on you.

Naso stands for the expression "Nesiat Kapayim - the lifting of the hands," which represents the Priestly Blessing, when the Kohanim would lift their hands and stand as conduits as God blessed the people of Israel.

Naso stands for the word "Nesiim - the chieftains of the twelve tribes of Israel." Over the course of twelve consecutive days, a different chieftain from each tribe of Israel brought the exact same dedication gift to help inaugurate the Mishkan, Tabernacle, the very first institution for Jewish communal worship and celebration.

How was it decided which tribe and chieftain would go first in bringing its gifts? Here comes another letter N, which symbolizes the meaning of today's Torah lesson. If you look carefully, every chieftain but one has his name prefaced by the word Nasi (chieftain) except for one. Nachshon, the chieftain for the tribe of Judah, is never called a Nasi though he is, and he is the first chieftain representing his tribe of Judah in bringing dedication offerings. What made Nachshon stand out above the rest?

The classical commentator, Or HaChaim, explains as follows: "Nachshon was on a spiritually sufficiently high level to have qualified as the first one to bring this offering even if he had not been the chieftain of his tribe. The status of most of the other chieftains was due only to their having been elected as chieftains of their respective tribes. The Torah also wanted us to know that Nachshon did not think of himself in terms of his title, his position, but considered himself as 'one of the people.'"

So, Nachshon was a humble man. Additional commentators suggest that there is another reason for him being placed in the primary spot. It goes back to the day when the nation of Israel stood at the shores of the Red Sea with their Egyptian pursuers beating down behind them. Moses told the people to move forward, but they were paralyzed with fear. The Talmud tells us what followed, " . . . this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then in jumped the chieftain of Judah, Nachshon ben Aminadav, and descended into the sea first, accompanied by his entire tribe (Talmud Sotah 37A:3)."

Nachshon was the first one to step into the sea though the water had not yet parted. The Midrash says that he stepped into the water and nothing happened. Then to his knees - still nothing happened. Then to his waist - still nothing happened. Then to his shoulders - Still nothing. All this time, he was still able to breathe. When he continued to the point where his nostrils touched the water, the waters finally parted for at that moment it became apparent to God and all the people that he had faith that God would keep him and the nation alive. And for this, Nachshon was rewarded with the opportunity to be the first to bring his gifts to the Tabernacle. 

We all face situations in our life that seem to have no way out. Sometimes, we must plunge forward with faith that God will sustain us and keep us alive and provide us with a lifeline.

We as Jews have a responsibility to be part of the solution. Our history tells us all too well how easy it is to become the victims of hatred and bigotry. We must speak out against injustice in any form. Over the past year and a half in particular, our world seems more broken than ever, since the conclusion of the Shoah. Each of us must ask ourselves what we can do to help fix what is broken. We need to be humble like Nachshon, and we need to have the courage to move forward, like Nachshon, though the odds against us may be strong.

Given some of the tragedies over the past week, I would like to offer my Nachshon award to a few people:

One is Barbara Steinmetz - She is the 88-year-old Holocaust survivor who was burned alive with 12 others in Boulder Colorado last Sunday. Her life story was revealed in recent days. As a young child, she and her family were on the run. Born in Hungary, her family fled to Italy, France, and Portugal. In 1941, the family found asylum in the Dominican Republic. In 1945, the family was able to immigrate to the U.S. Barbara moved to Colorado in the early 2000's. She has told her story throughout her life. She emulates the will, courage, and bravery of Nachshon.

In addition, in memorium,  I would add Judith Weinstein and Gad Haggai, two Israeli-Americans who were murdered on October 7, but whose bodies were found by the IDF in Gaza this past week. Judith was also a Canadian citizen and a teacher for special needs children. Gad was a retired chef and jazz musician. They were murdered in their early 70's at Kibbutz Nir Oz. They died as martyrs, "Al Kiddush Hashem." I have yet to hear any American or Canadian outcry.

Lastly, the underrated IDF soldiers. It was a special mission by the IDF which found the bodies of Judith and Gad. Our young men and women have been taxed over the last year and a half. Like Nachshon, they have not complained and have taken the risky steps to move forward in unprecedented times. 

Remember, according to the story, if Nachshon had not taken the first courageous step, no one else would have been ready to do so. Yet, when he did - they walked right with him.

Shabbat Shalom,
Rabbi Howard Morrison

Remembering Yaron Lischinsky and Sarah Milgrim

On Shavuot, we celebrate a number of themes: We call this holiday Chag Ha'Bikurim, the Festival of the first fruits. In addition, we associate the book of Ruth with Shavuot, the story of a Moabite young woman who followed her mother in law to Israel after both had lost their husbands.

On this day of Shavuot, we will recite Yizkor. As we think of the losses in our own families and the losses endured by the Jewish people over the last year and a half; today, we take note of two bikurim, two first fruits, young people, who lost their lives because of their love for Israel. In fact, like Ruth, who for most of her story was not Jewish but showed love for Israel and the Jewish people, Yaron Lischinsky was a Christian Zionist born in Germany and who loved Israel. For the terrorist shooter, Yaron's religious identity did not matter. The murderer shot a young man coming out of the Capital Jewish museum in Washington D.C. after an event sponsored by the American Jewish Committee. All that mattered to the terrorist was that he believed that this young man supported the State of Israel. What he did not know was that Yaron was trying to build bridges between diverse groups including Israel and Gaza. Yaron was a humanitarian and a peace activist. He lived a proud Israeli identity rooted in service and vision. He believed in peace, in the sacred work of dialogue and mutual respect. He died as a righteous gentile, reminding us of the many non-Jews who live in Israel and/or who simply love Israel. Yaron is remembered in our Yizkor service today.

Sarah Milgrim was also a builder of bridges. A passionate advocate for LGBTQ rights, for Israeli-Palestinian peacemaking, she was a public servant. Sarah group up in Kansas, where she and her family were active in a local Reform synagogue. Both, she and Yaron, were just beginning to establish careers working as staffers and future leaders for the Israeli embassy.

Notice that an evil person yelling "Free Free Palestine," harkening to the awful expression, "From the river to the sea, Palestine will be free," ended up murdering a couple of real peaceniks - A young Christian man who loved Israel; a young Jewish woman who loved Israel. In fact, they were in love with each other. Evil does not distinguish between a secular or a religious Jew. Evil does not distinguish between a Jew or a non-Jew if either believes in the State of Israel. We as Jews mourn the deaths of both, Yaron and Sarah, who made the ultimate sacrifice because of Ahavat Yisrael, their genuine love for Israel. I continue to wonder, with minor exception, where is the Christian world? Why is it not standing in solidarity with large numbers next to the Jewish people? If Jews are the first target, Christians will be next, even if the killer did not know Yaron's religious identity.

As we soon recite Kaddish today for all who were near and dear to us, say your Kaddish also for Yaron and Sarah, who both believed and affirmed "Am Yisrael Chai."

May their memories and all the memories we cherish today be for a blessing - Yhi Zichram Baruch!

Rabbi Howard Morrison

Shavuot – Sunday June 1, 2025  
10 Commandments: Judaism and Christianity, Similarities and Differences

It’s such an honor to join you tonight on this very important moment as together we recognize the significance of the giving of the 10 Commandments that have shaped the thinking and behaving of the Jewish and Christian communities, and much of the western world.

Rabbi Howard graciously took time on Tuesday evening to record a video with me to share with our congregation about the importance of Shavuot.  I shared with him that if our congregation was ever to hire a Rabbi – he would be the first one hired!  Our congregation loves Rabbi Howard Morrison, and I consider him to be my friend!

Shavuot (Feast of Weeks) is paralleled in the Christian community with what we refer to as Pentecost.  50 days after the crucifixion of Jesus Christ, the Church celebrated the pouring out of the Holy Spirit recorded in Acts 2, which Christians believe is a fulfillment of Joel 2:28-29; “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days.”

The 10 commandments are highly esteemed in the Christian community.  In Exodus 20:2, the beautiful declaration sets the stage for the 10 commandments – “I am the Lord your G-d, who brought you out of Egypt, out of the land of slavery.” Hashem reminds the Hebrew people that the commandments are given not to enslave, but to keep the Hebrew people free!  A boundaryless world is a dangerous place!

The Christian community believes that the 10 commandments are for all God-fearing people and for anyone who wants to align themselves to the ways of G-d.

The second commandment for Christians, “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below” (Exodus 20:4) is understood by Christians to mean that no image will accurately capture or do justice in its representation to the beauty, power, and uniqueness of the One True G-d.  Therefore, any effort to capture G-d in “image form” will fall short and distort the understanding of Hashem.  Hashem is Spirit, he transcends physicality and anything material will fall short of depicting the One True G-d.  Idols lead to the worship of false gods, but icons are permitted in some Christian places of worship and homes.  An icon is something we ‘see through’ – they serve as a window to help us see something bigger.  In many Roman Catholic churches, you will see a crucifix, which is an icon, not an idol. 

The commandment, “You shall not misuse the name of the Lord your G-d” has a couple of widely held application points in the Christian community.  The first is to recognize that the ‘name’ represents someone’s ‘character or person.’  Christians have generally understood that we are to live in a way that would reflect the character of G-d and as the Apostle Paul declared; become the ‘fragrance of Christ’ in the world.  Dr. Eugene Peterson wrote, “We should all be angled mirrors that reflect the glory of G-d to one another.”  This commandment also instructs us to not use G-d’s name in a manner that would be disrespectful or in some form of expletive.  I personally love that within the Jewish community there is high regard for Hashem and that G-d's name is written in a manner that omits the ‘o’ and replaces it with a ‘hyphen’ to consciously remind the writer or reader of the holy and sacred nature of Hashem.

The commandment to “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your G-d” (Exodus 20:8-10), is observed by most Christians on Saturday evening to Sunday evening, in keeping with the celebration of the resurrection of Jesus.  A Christian denomination known as the Seventh Day Adventists observe Sabbath in a manner that would reflect the Jewish observance (and I also believe that the 7^th Day Adventists are getting it right!).

Within the Christian community there are diverse interpretations pertaining to the “Do not murder/kill” commandment.  There is a small minority of Christians within the Anabaptists, Mennonites and Brethren denominations that have adopted a passivist posture, while many Christians including Evangelicals understand ‘killing’ happens (Just War Theory) and that there is a clear distinction between murder, and war related killing.  As a point of information and opinion, I do believe that what Israel is carrying out in Gaza is a ‘Just War’ and not a breaking of a commandment.

Jesus most influential and widely regarded teaching known as the Sermon on the Mount, recorded in Matthew 5-7 includes all the 10 commandments.  Here are two examples of how Jesus teaches on two of the commandments – Adultery and Murder.

“You have heard that it was said, ‘You shall not commit adultery.’  But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” (Matthew 5:27-28).  Jesus appears to have deepened the commandment or perhaps included the words of Job to widen the application of the commandment to take it from action to cultivated lust - “I made a covenant with my eyes not to look lustfully at a young woman” (Job 31:1). 

Regarding the commandment “Do not murder” Jesus taught, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment” (Matthew 5:21-22).  Mismanaged anger can lead to destructive thoughts, motivations and actions. 

At Sinai, Hashem was forming his people and providing a ‘constitution’ for them that would guard them and keep them free – if they would obey, they would be blessed, and if they would disobey – there would be consequences.  We understand that the ‘ways’ of Hashem work!  They provide a societal lift when we collectively say ‘yes’ to the commandments.  As Rabbi Jonathan Sacks has written in his book “A Letter in the Scroll: Understanding our Jewish Identity and Exploring the Legacy of the World’s Oldest Religion” – “One of the gifts of Jewish culture to Christianity is that it has taught Christians to think like Jews, and any modern man who has not learned to think as though he were a Jew can hardly be said to have learned to think at all.”

There are many things that I continue to learn from my Jewish friends – one is your determination to tell the story of your faith to your children and grandchildren.  Rabbi Moses Ashekh wrote, “We can only pass onto our children what we ourselves love.” 

May we together, Jewish and Christian communities pass onto our children and grandchildren what we love – We love the One True G-d, His commandments and his ways, and we love each other deeply!  Amen

This coming Sunday night, we will usher in Shavuot. Commemorating the season of the giving of our Torah, it is the most important holiday. Without the Torah, every aspect of Judaism would be unknown. 

Ironically, Shavuot is the most neglected holiday. Why? It is celebrated only for a day or two when other holidays last a week or more. Shavuot lacks the ritual symbols found at other occasions. The main ritual of Shavuot is Torah study.

I encourage us to find meaning on Shavuot this year. On Sunday night, two concurrent sessions will be offered - "An interfaith conversation on the Ten Commandments" and "From Bethlehem to Tel Aviv - Ruth's journey and our own."

On the first day of Shavuot, two attendees on the recent March of the Living will share reflections of their spiritual journey.

On the second day of Shavuot, in the context of Yizkor, I will pay tribute to the two lives which were brutally taken a week ago in Washington D.C.

In advance, I wish us all Shabbat Shalom and Chag Sameach,

Rabbi Howard Morrison

The last two portions in the book of Vayikra lead into the celebration of Yom Yerushalayim, Jerusalem Day,  this coming Monday. In the beginning of B'Chukotai, we read two similar statements in close proximity, ". . . You shall dwell securely in your land. I will grant peace in the land. . .  (Leviticus 26:5-6)." The former refers to relationships between Jews in Israel vis a vis their non-Jewish neighbors. The latter refers to relationships between Jews and their fellow Jews in Israel. Certainly, on both levels, there is cause for concern to this very day.

This Monday, we will celebrate the fifty-eighth anniversary of the six-day war in 1967. If there ever was a time of Jewish unity in Israel and among Jews around the world, it was the day when all of Jerusalem, old and new, was unified as a Jewish sovereign capital, which had originally been established during the reign of King David over three thousand years ago. Notwithstanding all the challenges we have faced over the last year and a half, Monday is a day of celebration for all Jews. At Beth Emeth, we will sing the psalms of Hallel and sound the Shofar, as well as continuing to recite prayers for Israel, the IDF, the remaining hostages, and the singing of Ha'Tikva.

For me personally, the double Parsha and Jerusalem Day connect directly. In May of 1973, I celebrated my Bar (B'har) Mitzvah in Jerusalem at the Kotel. My family's first visit to Israel, I still remember vividly witnessing a pioneering spirit wherever we went around the country. We had landed as Israel was celebrating her twenty-fifth year of independence. Our two week family tour began in Tel Aviv and concluded with Shabbat in Jerusalem.

I encourage everyone to find a meaningful way to celebrate Yom Yerushalayim. Join us this Shabbat morning at 9AM and Monday morning at 7:15AM for a celebration of Jerusalem. 

Shabbat Shalom,
Rabbi Howard Morrison

On Friday, we will celebrate Lag B'Omer, the 33rd day in the counting period between Pesach and Shavuot. The day is considered one of semi-rejoicing on the Jewish Calendar. According to Jewish tradition, a plague which had killed 12,000 pairs of Rabbi Akiva's students ended or paused on Lag B'Omer. As a result, one celebrates the day and honors Jewish teachers and students. Scholars point out that the euphemistic explanation in the Talmud refers to the slaughter brought upon the Jewish people who tried to fight back against the Hadrianic Roman persecution of our people in the 130's CE, in the aftermath of the Second Temple period.

Despite the failure of the Bar Kochba revolt, the Jewish people demonstrated resilience against the Roman Empire in trying to fight back. Even more noteworthy in the aftermath of the Temple's destruction in 70CE and the failed revolt in 135CE is the spiritual resilience which followed. Without the ritual of the holy Temple, our ancestors rejuvenated and reinvigorated Judaism by emphasizing study, prayer, and acts of kindness. In a short period of time, the Mishna, the foundation of Judaism's oral tradition, was codified by the early 200's CE. Even more than the Bible itself, the Mishna and Talmud which followed became the foundations for Judaism from antiquity to this very day.

For four thousand years, resilience has been a watchword of the Jewish people. How else did we survive Pharaoh? Amalek? Haman? the Syrian-Greeks? the Romans? the Crusaders? the Nazis? Hamas? and many others? in the past year and a half, resilience has enabled our people to not only survive but to thrive as well. While mourning our losses, we continue to celebrate our heritage, mark lifecycle milestones, and stand proud as Jews in front of Jew-hatred coming at us from every direction.

Take some time on Lag B'Omer to reflect on a nation that stands up for itself, fights back when necessary, and keeps on going strong.

Lab B'Omer Sameach and Shabbat Shalom,

Rabbi Howard Morrison

This Shabbat, we reach the midpoint of the Torah with the double portion of Acharei Mot/Kedoshim. The first portion is familiar in that we read the beginning on Yom Kippur morning and the end on Yom Kippur afternoon. The second portion is very significant as the majority of the fundamental principles of the Torah are found in the single portion of Kedoshim, according to the Sages. One particular principle is also well known. Rabbi Akiva calls it the golden rule, "And you shall love your fellow as yourself."

While the golden rule is lofty, can it actually be fulfilled? What if you do not love yourself? How, then, can you love someone else as yourself?

What if the other fellow is evil? malicious? a terrorist? How can you love your fellow as yourself?

Elsewhere in rabbinic literature, the great sage, Hillel, understood the difficulty in observing the positive wording of the golden rule. Thus, he interpreted it by adjusting the language to a more passive or negative verbal formulation: "What is hateful to you, do not do to others." For Hillel, this statement is the golden rule of Judaism, from which everything else in our tradition evolves. In a famous narrative, a non-Jew asked Hillel to explain the whole Torah while standing on one foot. Hillel responded while standing on one foot, "What is hateful to you, do not do to others. That is the whole Torah. The rest is commentary. Go and learn."

I pray for the day when it will be easier to observe the golden rule as it is stated in the Torah itself. In the meantime, let us try to live according to Hillel's reformulation as a starting point and go learn the rest of Judaism from that primary principle.

Shabbat Shalom,
Rabbi Howard Morrison

This coming Monday, a pivotal date will place in Canada, as elections will be held to appoint new federal national leaders of our country from Prime-Minister to Members of Parliament. We will wish all the newly elected leaders well.

Good and bad lessons of leadership can be derived from today's Parsha. First, the Kohanim are celebrated as part of an eight-day inauguration ceremony. Aaron and his four sons will officiate the Temple ritual. At first glance, the Priestly leadership goes well as God accepts the sacrifices which have been brought to the altar.

Soon after, however, we learn of terrible leadership. Nadav and Avihu, two of Aaron's sons, bring a strange offering which God had not commanded them. We know something bizarre has happened as the Cantillation marks on the words, "which had God had not commanded them," appear ever so rarely in all of Torah.

Other than stating that they brought a strange offering, commentators are forced to conjecture at the wrong doing: Were Nadav and Avihu drunk? Were they envious of the leadership positions held by Moses and Aaron? Did they refuse to consult with others, figuring that they knew everything? Did they not respect the rules and boundaries of the Tabernacle? And this list of guesswork goes on.

We can understand this conjecture as it applies to other contexts of leadership as well: Autocrats refusing to consult with others; inappropriate personal behavior; respect versus disrespect for the rule of law, and so forth.

After the tragic deaths of Nadav and Avihu, Moses tries to comfort his brother Aaron who remains silent. Was the attempt to comfort too soon, as burial had not yet taken place? In subsequent Talmudic literature, one is taught not to comfort another during their time of rage and before the funeral. One does not comfort mourners today until after the burial. Only then do Shiva and Nichum Aveilim, comforting mourners, take place.

Was Moses trying to explain that leaders are held to higher standards, sometimes inexplicable? Thus, Nadav and Avihu died on the spot because of some kind of inexplicable standard?! Perhaps Aaron's silence is not due only to a parent's grief, but also a silent resignation to the plight often held by those in leadership positions. In a later Biblical scenario, Moses himself will be held to a higher standard when he will not be allowed to enter the Promised land and will die before accomplishing everything he had worked for, all because he struck a rock instead of speaking to it????!!!!

Leadership has its rewards, but it also has its responsibilities, risks, and perils. 

I pray that a Rabbi, a prospective new Cantor, volunteer synagogue leaders all accept their leadership roles with modesty, respect for others, and altruistic goals and objectives. 

May this be the case for all those who will have won leadership elections along our great country of Canada.

Shabbat Shalom,
Rabbi Howard Morrison

On the second night of Pesach, we began to enumerate the seven weeks of the Omer, connecting the festivals of Pesach and Shavuot. In Biblical literature, the agricultural harvest and the ripening of the first fruits united the seven-week season. In rabbinic literature, our Sages determined that Pesach and Shavuot were connected by the spiritual themes of physical freedom and spiritual purpose in the giving of the Torah. In both approaches, the counting of forty-nine days was joyful and anticipatory.

In the aftermath of the second Temple period, our ancestors sought to reestablish Jewish sovereignty in Jerusalem. Tragically, the Bar-Kochba revolt resulted in massacre and horror for the Jewish people. Much of the devastation took place during the Omer period. Thus, for all or part of the seven weeks, many Jews refrain from haircuts, weddings, and live music.

Recently, new developments took place during this season during the twentieth century. Yom Ha'Shoah occurs a few days after Pesach. A week later, next Wednesday and Thursday, we commemorate Yom Ha'Zikaron and Yom Ha'atzmaut. With Israel's remembrance and independence days in mind, we are grateful for the hostages returned, even as we continue to be anxious and pray for the remaining ones held in captivity. It is as if we ride a spiritual roller coaster of ups and downs during the Omer period. Ultimately, however, the entire spring season of counting will culminate with Shavuot, a festival of joy and celebration.

May we commemorate the days of sadness and remembrance even as we celebrate ancient and modern occasions for rejoicing.

Shabbat Shalom,
Rabbi Howard Morrison

Pesach will begin immediately at the conclusion of this coming Shabbat, which is known as Shabbat Ha'Gadol (The Great Sabbath) and/or Shabbat Haggadah.

The Great Sabbath - Great in that the Haftarah depicts Elijah the Prophet anticipating the great and awesome day of God, when the hearts of parents and children will be turned toward each other.

The Great Sabbath - Great in that according to Jewish Law, one becomes Gadol/Great when one is considered subject to the commandments at the age of maturity. Communal Jewish commandments begin to take place with the celebration of Pesach. 

The Great Sabbath - Great in that from ancient times to today, the Rabbi will delve into the great special laws of Pesach.

Shabbat Haggadah - As "Haggadah" sounds like "Ha'Gadol," some believe that Shabbat Haggadah is the more accurate term for the Sabbath preceding Pesach. During the afternoon hours, one should review the major themes of the Haggadah, so that the Seder experience will be made authentic and relevant to all who sit at the table together.

I wish us all a great and meaningful Haggadah experience. May your Seder be lively and spirited.

A zissen (sweet) Pesach to all - Chag Kasher V'Sameach,

Rabbi Howard Morrison

In antiquity, when children were introduced to Torah study, they started with Vayikra and not with the stories of Bereishit and Shmot. Why? Children are pure, and sacrifices are pure. Let those who are pure immerse themselves with matters of purity.

This is a season of children coming first. In a little over a week from now, we will celebrate Pesach. The term Haggadah is based on the Torah expression, "V'Higadta L'Vincha - You shall tell your child."

At the Seder table, much of our purpose is to stimulate children. The child recites the four questions; we read a text about four kinds of children; the songs at the end are meant to involve children; children hide or find the Afikoman, and more.

Now is the time for adults to consider other creative strategies for making Pesach relevant for the next generation. For many Jews, their fondest Jewish memories are Passover Seder ones. What memories will we try to create for our children to have and to pass down to the next generation?

Shabbat Shalom,
Rabbi Howard Morrison

With Pesach soon approaching, consider the difference in spelling between Chametz and Matzah. Both contain a "Mem" and a"Tzadi." Matzah ends with a "Hay," and Chametz begins with a "Chet." The difference between those two letters is a jot and a tittle. Yet, the littlest distinction can make all the difference in the world.

Parshat Vayakhel is an actualization of the blueprint found in Parshat Terumah, which we read a few weeks ago. This portion is not a favorite for those expecting a narrative, a drama, a plot, interesting characters, etc. Most of the parsha reads like a construction manual with a focus on every minute detail. One could virtually recreate the Mishkan, the ancient Tabernacle, based on the precise instructions found in Terumah and Vayakhel. Here too, the attention to detail can make all the difference in the world.

For some, this week's parsha is a delight. I know of certain architects and accountants who enjoy detailed lists and explanations of items more than a twisting narrative. My father, of blessed memory, was an architect himself. I remember him kvelling that my younger brother was assigned Parshat Terumah as his Bar Mitzvah portion, which is very similar to Parshat Vayakhel, this week.

So, remember - the minutest distinction can make all the difference in the world.

Shabbat Shalom,
Rabbi Howard Morrison

While we Diaspora Jews celebrated Purim Thursday night-Friday, Jews who live in walled cities celebrate Purim the following day, called Shushan Purim. Given that Shuhan Purim is on Shabbat, those living in a walled city like Jerusalem read the Megillah on Thursday night and Friday like us; they recite Al Hanisim today, and they make their party and distribute Mishloach Manot tomorrow on Sunday. All of this in a walled city is called Purim Meshulash, a triple Purim spanning three days.

It is significant to address Purim this morning. While the original story is a one-time event, the same story plays out in every generation. There are always forces that seek to demonize and endanger us. Over the years, our oppressors may win battles, but every time without fail we win the wars. These words are not only mine and of Jewish history, these words appeared recently in a Times of Israel article which came out over a couple of weeks ago, by a woman named Rachel Shapiro. Her words resonated with me because both her son, my son, and many grown children of our Beth Emeth community have served in the Israel Defense Forces. A few weeks ago, a particular non-Jewish Canadian circulated a list on the internet identifying 85 Canadian citizens who served in the IDF. The anti-Semite who wrote this list reminds us of tactics used by the Nazis, who sought to isolate and mark Jews for persecution by making such lists. 

Rachel Shapiro quotes Paul Hirschorn, the consul general of Israel, who estimates that some 35,000 Israelis currently live in Canada. Given Israel's national service requirements for all citizens (Jews, Druze, Arab, and Christian Israelis alike) anyone with basic knowledge of Israel would realize that most of them would have served in the IDF unless they came to Canada as children.

As Shapiro writes, "No matter how craftily worded the article was, the author of the list's virulent intent is palpable throughout. The potential dangers of publicly posting personal information about individuals who have served in the IDF, especially in today's political climate, are obvious. Those who understand history recognize this as a scary incitement of hate and a clear attempt to violate human rights."

With Purim in mind, Shapiro writes, " the parallels between Haman's decree and this modern attempt to intimidate and expose Jewish defenders to potential harm are striking. . . . We know what to do. No matter how many haters try to take us down and make us feel demoralized, we can't let them. Anyone named on that list of Canadian Israeli soldiers should be proud. It's a badge of honor. You are the modern Maccabees, the defenders of democracy, human life, and justice. . . . Our soldiers have given us so much. . . . Would it be crazy for every Canadian-Israeli who has served in the IDF to show their pride and publicly make their own list? Demand to be added to the list of the other 85 heroes? . . . How are we protecting the 85 now that they are being unjustly targeted?  We must take action - contacting members of Parliament, engaging with government agencies, and ensuring those who spread hatred and endanger Jewish lives face real consequences?" 

I know that some members of our shul whose children's names appeared on that list of 85 have reached out. It should be more than just the parents of those whose names publicly appeared. It should be all of us, and every Canadian Jew!

In the Purim story, God turned the evil decree of Haman around so that he was the one left humiliated and destroyed. We pray that this modern injustice, right here in Canada, will be also be overturned.  May all of our hostages come home; May all our soldiers come home for good; may all citizens of Israel live without constant threat of annihilation; May Jews all over the world live with safety and peace.

Shabbat Shalom - Chag Sushan Purim Sameach,

Rabbi Howard Morrison

The origin of wearing a mask may have started long before Purim. In this week's Parsha, after Moses descends the mountain for a second time with a new set of Ten Commandments, the Torah states, "Afterwards, all the Israelites came near, and he (Moses) instructed them concerning all that the Lord had imparted to him on Mount Sinai. And when Moses had finished speaking with them, he put a VEIL over his face (Exodus 34:32-3)."

In the following verses, we learn that when Moses did not wear the veil, his face was radiant, harkening back to when Moses descended the mountain with the new Ten Commandments. The Hebrew expression for the skin of his face being radiant is "Ki Karan Ohr." In his commentary, Rashi writes, "'Keren' is an expression connected with the word 'Karnayim (horns)', and the phrase 'Karan Ohr - the light-horned,' is used here because light radiates from a point and projects like a horn."

Sadly, the famous artisan Michelangelo misunderstood this text and depicted Moses as having horns stemming from his head. This unfortunate stereotype led to ignorance and anti-Semitism in which many non-Jews have claimed that Jews have horns in their heads. This experience happened to me personally when I was the only Jewish student in a U.S. Armed Forces chaplaincy course. There, one of the students who had never met a Jew before honestly thought that I had horns in my head, based on his childhood education. After I clarified the myth and its Jew-hatred overtones, he felt bad. I encouraged him in his ministry to correct the falsehoods to the communities he would serve as a minister.

In any event, there you have it - the origin of a Jew wearing a mask took place long before Purim, but in the weekly Torah portion which overlaps with Purim this year.

Shabbat Shalom,
Rabbi Howard Morrison