Rabbi Howard Morrison

One of the most outstanding Torah scholars of the twentieth century was Nechama Leibowitz. Today is her Yahrzeit, the fifth of Nisan. She passed away on April 12, 1997. Some of us own her five-volume set, Studies on the weekly Parsha. These books were originally written in Hebrew and later translated into English. On each Parsha, she put together a number of scholarly essays. Each one had a particular theme, and she shared a number of original citations from Biblical exegetes from across the ages. 

What some people do not know is that these books originated as single sheets of paper which she handed out to her students when she taught in the classroom. I was fortunate to study with her during the academic year of 1983-1984 at the Hebrew University in Jerusalem as part of my rabbinical school education. Her topic for that particular course was entitled, "Mai'Avdut L'Cherut - From slavery to freedom." We studied the first seventeen chapters of the Book of Exodus: the portions of Shmot, Va'era, Bo, and B'Shallach. Somewhere in storage, I have my notebook from her class and all the sheets which she gave out, which would become the essays in her books.

Looking back, I realize that I sat in front of a great Torah scholar. She was unique in that she earned the respect of the entire Jewish world and taught before Ultra-Orthodox Jews as well as liberal Jews. Today, we take for granted the many great female Torah scholars from whom we can learn. Nechama Leibowitz, while not looking to be known as a feminist, was a trailblazer in her era.

That class I took, "From slavery to freedom," is an apt title for us to consider right now, as we prepare to celebrate Pesach, and as we observe the genocide taking place in the Ukraine, the terror attacks in Israel, and other forms of evil around the world.

May the memory of Nechama Leibowitz be for a blessing, and may her teachings continue to inspire new generations of Torah students.

Sincerely,

Rabbi Howard Morrison

In a Passover class I taught on line, we raised the question:  when did slavery actually begin in the Biblical narrative? Already in God's initial conversations with Abraham, we learn about the four hundred years that will be spent in servitude among Abraham's descendants, but why?

After God calls upon Abraham (called Abram initially) to go forth to the promised land, soon after a famine occurs. On his own authority, Abraham goes down to Egypt and puts himself and Sarah (called Sarai initially) at risk when he has her pretend to be his sister and not his wife before Pharaoh. In this particular epic, we read about famine as well as plagues inflicted upon Pharaoh. Sounds familiar - We will notice the same events surrounding the Children of Israel going to and residing in Egypt.

So, why does God initiate the period of Israelite slavery with Abraham? Some commentators fault Abraham for leaving the promised land without divine sanction. These commentators also find fault with Abraham in how he treated his wife. Slavery comes to denote a breakdown of faith in one's family and with God.

While the Israelites are ultimately freed as a nation, worthy of the annual Passover celebration, we Jews continue to be enslaved in our relationships with God and loved ones within the family.

May I suggest in the time we have before the onset of the festival that we do the necessary repair as best we can to mend the broken relationships in our lives.

Sincerely,

Rabbi Howard Morrison

One of the joys of my moving to Canada over twenty-one years ago is the multi-cultural fabric of Canadian society. For many decades in the U.S., one lived in a melting pot society, where one felt forced to blend in. In the GTA specifically, one is encouraged to practice and wear the tradition and clothing of one's ethnic, cultural, or religious heritage. In recent years, leadership of our local riding has assisted in bringing diverse groups together. 

On Monday April 11, from 6-7:30PM, I invite us all to join in a collaborative effort entitled, "From hurt to hope through healing." In celebration of Ramadan, Easter, and Passover, clergy from three particular religions will share an interfaith conversation. The program will take place in person at Adath Israel and will be accessible on their livestream as well. The panelists include myself, Pastor Judith James from Revivaltime Tabernacle, and Imam Imran Ally from the Taric Islamic Centre. The moderators will be Rabbi Adam Cutler from Adath Israel and Ya'ara Saks, MP for York Centre. You will find a flier and more information on our synagogue website.

Judaism has best functioned in the Diaspora when cooperating harmoniously with our non-Jewish neighbors and friends. Maimonides and others who lived in the Golden Age of Spain exemplify the best of what can be when Jews can share openly with partners of different faith traditions. I hope you will plan to join us either in person or virtually,

Sincerely,

Rabbi Howard Morrison

At the monthly meeting of the Toronto Board of Rabbis this week, local rabbis heard from the executive director of JIAS - Jewish Immigrant Aid Services. We learned that soon in April, Canada will be welcoming Ukrainians to our country.

There are many ways to help - financially, social support, skill sets, language acquisition and more. Every Wednesday, JIAS updates its website as the Ukrainian situation evolves. There is something anyone, young or old, can choose to do.

Our tradition includes a Mitzvah called "Ahavat Ha'Ger - Love of the stranger. I encourage all of us to get informed, educated, and involved.

Sincerely,

Rabbi Howard Morrison

In this week's Torah portion, Parshat Shemini, we read the tragic deaths of Nadav and Avihu. While the text imparts that they died after offering an alien fire, no detail or explanantion is provided. The commentaries are diverse and vast trying to guess at their wrong doing. Were they drunk? disrespectful to Moses and Aaron? Innovating in a way which transgressed God's commandments? These and other interpretations span ritual and ethical concerns. Regardless, a family and a community are left to grieve over inexplicable deaths. Each year, I actually shake when we approach this Torah reading, knowing that this episode will be recounted from year to year.

Sadly, we know of too many inexplicable deaths in Jewish history. Every generation provides its own tragic tales of grief. From the treatment of Jews by the ancient Egyptians, the Greeks, the Romans, the Crusaders, the Cossacks, the Nazis, and so many other groups, who predicated their existence on cruelty against the Jewish people. 

This past Monday night, I could not sleep or rest at all when I heard about the death of a ninety-six year old Holocaust survivor, Borys Romanchenko, who was killed by a Russian strike on his home, the Ukrainian city of Kharkiv. This man had endured four camps during the Shoah. He might not have died from the cruelty of Hitler, but he did die from the cruelty of Putin. Why could this man not have been allowed to live his remaining years of life in peace and serenity?

When Aaron hears about the inexplicable deaths of his two sons, the Torah says, "Vayidom Aharon - Aaron was silent." There are times when no words, whether from a mourner or a comforter, can adequately respond to a tragic loss. That is how I felt Monday night and continue to feel now.

Sincerely,

Rabbi Howard Morrison

When Mordecai approaches Esther in chapter 4, we find her feeling isolated. Esther is already alone in the Persian palace concealing her true identity. She has been unaware of the world events surrounding her. Mordecai comes off as insensitive to her isolation. Instead, he challenges her not to be silent lest help come from another source. Esther feels alone: from her uncle, from her people, from the king. Esther compels the Jews of Shushan to gather and to fast on her behalf. Only then, does she feel equipped to go and confront the king. She will feel the support and solidarity of her people.

Many people nowadays feel isolated, be it from the pandemic or from other personal circumstances.  The Esther lesson teaches us to be sensitive and caring to the lonely and vulnerable.

On a universal level, President Zellenskyy, like Esther, feels isolated in a world not caring enough. He has challenged the world around him to express true solidarity with this Jewish leader. It is for this reason that I have chosen to wear as my Purim attire my U.S. Air Force military camouflage shirt and cap, in solidarity with this Jewish president and his people.

When we drown out Haman's name with our noise-makers, may those sounds be our prayers that the evil onslaught being imposed on Ukraine will soon come to an end.

Purim is a fun holiday. Let's celebrate. But let us not forget its serious message.

Rabbi Howard Morrison

For the last two years, all of us have been wearing masks, mandated by law to protect us during the pandemic. 

As I noted last week, Batman (as well as many other comic book and movie heroes) wears a mask, to hide his civilian identity from foes and to protect those who are dear to him.

This coming Wednesday night and Thursday, we will wear masks for different reasons. In the Book of Esther, the obvious is hidden by a physical or figurative mask. Mordecai wears a costume of ashes and sackcloth when he mourns. He later dresses as a viceroy after the miracle takes place. Esther disguises herself as a queen to conceal her Jewishness until a crucial moment when she removes her mask and reveals her true self to the King. Even God appears masked in the story as the Divine name never appears in the actual text.

In a few days, we will wear masks and costumes for fun. Jewish tradition gives us a day of pure enjoyment for one day a year. On Purim, we wear masks, partake in a feast, and enjoy some drink as well. Contrast this to Yom Kippurim, when we remove the masks, show our true selves, fast, and refrain from various pleasures.

There is a lot to be concerned with in the world right now: The pandemic, Anti-Semitism, a modern day Haman-Pharaoh imposing acts of evil in the Ukraine, and more. We cannot minimize our concerns. Nevertheless, for one day, we all need a time of release and celebration. 

We pray for peace and well-being for the Jewish people and all humanity, even as we prepare to celebrate Purim in its fullness.

Sincerely,

Rabbi Howard Morrison

The seventh of Adar, Thursday this week, overlaps with the beginning of the book of Vayikra. The juxtaposition is interesting. According to tradition, Moshe Rabeinu-Moses our teacher, died on the seventh of Adar, which is commemorated twice this year in a leap year consisting of Adar 1 and Adar 2. The book of Vayikra begins with Aaron and his Priestly children as the focal points, since they will officiate the sacrificial offerings which are described in the opening chapters.

The Midrash envisions Moses standing off to the side as Aaron takes center stage in the Tabernacle. The two brothers are exemplars of worthy attributes for us to emulate.

In the book of B'Midbar, Moses is described as the most humble man who lived on the face of the earth. In our tradition, Moses was a one of a kind Prophet (see the poetic song - Yigdal). In the Ethics of the Sages, we are taught, "Be among the disciples of Aaron - loving peace, pursuing peace, loving all people, and bringing them closer to Torah."

We live in a contemporary world filled with egotism, arrogance, triumphalism and self-righteousness. The closeness of Moses and Aaron is not merely that they are brothers. The Yahrzeit of Moses and the ritual role of Aaron can inspire us to take on their attributes of modesty, humility, love, and peace.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

This week, we begin to read the book of Vayikra. To the modern ear, it is not as intriguing as the first two books of the Torah which are filled with narratives about our founding ancestors and the epic of going from bondage to freedom and experiencing God's presence at Sinai. Conversely, the first several chapters of Vayikra deal with different categories of sacrifices, many of which become the categories for different prayers, such as offerings for sin, guilt, gratitude, peace, and spiritual elevation.

The Sages of the Talmud, living soon after the destruction of the second Temple, teach us that there was once a time when the third book of the Torah was the first book taught to young children. Sacrifices are pure, and little children are pure. Let those who are pure occupy themselves with matters of purity, say the Sages. This ancient comment may indeed harken back to a time when the relationship of Jews to the ancient Temple ritual was more relevant, or the ancient comment may have reflected an aspiration to return to the glory and nostalgia of what once was and which was now taken away. In addition, while ritual sacrifices may have become inoperative, the idea of making personal sacrifice for one's faith, heritage, and values is always applicable.

We begin to read Vayikra this week with its connection to Shabbat Zachor - the Sabbath on which we remember the evil of Amalek. The third book of the Torah begins as we prepare for Purim and slowly transition to the Passover season. Perhaps the best time of year to reinforce young children with their Jewish identities is the Purim-Pesach season which starts at the same time we begin the book of Vayikra.

Children of all ages - Welcome to Vayikra and Purim in the coming week.

Sincerely,

Rabbi Howard Morrison

When we finish reading any of the five books of the Torah, Ashkenazic custom has the attendees add three words as a postscript - "Chazak, Chazak, V'Nitchazek," which literally means, "Be of strength; be of strength; and let us be strengthened."

Torah provides us with physical, spiritual, and emotional strength. These three dimensions of strength could explain the three postscript words.

The root of Chazak also means to take hold of or ownership. When we complete reading a book of Torah, we take ownership and responsibility for its valuable lessons, and we anticipate the lessons to be learned in the next book of Torah.

One particular explanation suggests that "Chazak" refers to the Torah reader; the other "Chazak" refers to the honoree who has received the last Aliyah of that particular book of Torah; "V'Nitchazek" refers to the entire community, without whom the reading of Torah publically could not take place.

As I contemplate the above interpretation, I offer the three postscript words for the Ukraine during these horrible times. "Chazak" - be of strength President Zelenskyy. "Chazak" - be of strength, the Ukrainian Jewish communities. "V'Nitchazek" - and let us be strengthened, all of Ukrainian society.

May peace and freedom soon be heard in Ukraine and throughout the world.

This coming Shabbat, we complete the second book of the Torah, Sefer Shmot - the book of Exodus.

Sincerely,

Rabbi Howard Morrison

Often, rabbinic literature tries to fill in missing gaps of a Biblical text. In less than three weeks, we will celebrate Purim. When Esther finds herself in the Persian palace for the first time, the Biblical text is silent about what she might have been feeling or saying. In a Midrashic collection called Esther Rabbah, the Sages envision the following:

"Esther was very scared . . . she took off the clothing of her royalty and splendor and wore sackcloth, and she uncovered the hair of her head and covered it with dust and ashes, and she afflicted herself with fasting. And she fell on her face in front of the Lord and said: 'Lord, God of Israel, who has ruled from the days of yore and created the world, please help your maidservant, as I was orphaned without father or mother and am comparable to a poor woman who goes to beg from house to house. So do I beg Your mercy, from window to window in the house of Achashverosh. And now Lord, please give success to Your maidservant, this poor woman, and the flock of Your shepherding from these enemies that have risen against us, as You have no impediment from saving with the many or with the few. And You, O Father of orphans, please stand to the right of this orphan who trusted in your kindness, and give me mercy in front of this man, as I feared him, and bring him low in front of me, as You bring the proud ones low."

Other Midrashim envision different prayers coming from Esther. This one in particular, however, touches me as we try to envision what several Jewish communities in the Ukraine are praying on this Shabbat; what Ukrainians around their country are praying at this moment. I can imagine everyone of them being scared, feeling orphaned in some way, begging for God's mercy, protection from the enemies, bringing the evil dictator low to the ground.

I share with you a prayer composed this week by the Masorti Movement and the Rabbinical Assembly for the welfare of Ukraine:

Shabbat Shalom
Rabbi Howard Morrison

Dear Congregational Family,

On February 16, 1913, Rabbi Dr. Joseph Hertz was appointed Chief Rabbi of the United Kingdom. He passed in 1946. A learned scholar, he studied at the Jewish Theological Seminary amongst other places. In his day, Rabbi Hertz was an anthologizer and interpreter of traditional and contemporary commentaries on the Torah.

Before the last couple of decades, the Hertz Chumash could be found in the pews of almost any English speaking congregation. Growing up in the Boston area, the Hertz Chumash was the main Hebrew-English text in the local Orthodox and Conservative shuls I attended.

At Beth Emeth, the Hertz Chumash continues to be preferred by many who attend our shul. It is familiar, reminds people of their youth, and continues to be relevant and meaningful. It continues to find its place among the more recent denominational editions which have entered our shul and many others.

The Hertz Chumash transcended denominational politics. It was and is found in synagogues spanning the religious spectrum. Then, now, and forever - The lasting contribution made by Rabbi Dr. Joseph Hertz.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Today is called Purim Katan - Little Purim. In a leap year, the grand celebration of Purim takes place on the fifteenth of Adar #2. On the fifteenth of Adar #1, we symbolically think of Purim by giving this day a special title and by omitting the supplication prayer called Tachanun.

As many of you know, over the past few weeks, I have been studying full time, enjoying diverse classes and teachers from the New York area. One of my classes, being taught by Rabbi Tali Adler from Yeshivat Hadar, is called, "Holidays in Midrash and Aggadah." We have recently completed two sessions on Purim, and I will be sharing the texts and discussions when I return on Tuesdays, March 1 and March 8 from 1-2PM. Please note the time. These sessions will replace the class on Pirkei Avot which I normally teach on Tuesdays an hour earlier.

Some highlights for you to think about in advance include: Why does one Fast the day prior to Purim?; When did the Fasting take place in the Book of Esther? What might have Esther prayed during her anxiety in the Persian palace? How did the ancient Sages justify adding Purim as a new holiday and adding the Book of Esther to the collection of Tanach? These and other aspects that I have studied recently will serve to prepare us educationally and spiritually for Purim this year.

In the meantime, today, I wish us all Purim Katan Sameach - A joyous little Purim.

Sincerely,

Rabbi Howard Morrison

Let me say that I love watching sports.

Let me say that growing up in the Boston area, I always try to catch a Red Sox, Patriots, Bruins, or Celtics game.

Let me say that living in Toronto the last twenty one years, I keep my eye on the Blue Jays, Maple Leafs, and Raptors.

Let me say that when the Olympics take place, I would always keep an eye on how Israeli, American, and Canadian athletes are doing.

Now - let me say that I have made a conscious decision to personally boycott the Olympics in Beijing. I am watching none of it. My only interest is my concern for the larger human rights issues going on in China.

Now - I am reminded of the farce which took place in the 1936 Olympic games held in Germany, a showplace of Nazi propaganda. How amazing it was that the world participated in the games while turning a blind eye to the evil that was already fermenting at that time.

Now - I am living during an era where another farce is taking place. How amazing it is that while some countries are boycotting diplomatically, nevertheless, the world is participating in these games while turning a blind eye to the evil which is taking place at this time.

If he were alive, what would Elie Wiesel say? What lessons have we learned from his book, "Night," and his many other books, writings, and sayings? The world continues to commit the sins of indifference and apathy.

I will continue to watch my Boston sports teams, the loyalties of my youth.

I will continue to watch my Toronto sports teams, representing where I live my life now.

But I will refrain from watching anything to do with the Olympic games which have begun this past weekend.

"Human suffering anywhere concerns men and women everywhere." (Night, by Elie Wiesel)

Sincerely,

Rabbi Howard Morrison

Earlier this week, I critiqued the banning of the book, Maus, in a Tennessee school, and the boasting of Swastika flags by truckers in Ottawa. I wrote that both scenarios warranted Holocaust education.

Now, Whoopi Goldberg needs a semester of Holocaust Education. Referring to Nazis and Jews as co-equal parties in a humanity versus humanity conflict is wrong and insulting.

While it is true that Jews are not a race, the Nazis utilized the false propaganda of Jews being an inferior race to justify slaughtering six million of our people. Goldberg's comments this week were beyond being offensive, insensitive, and hurtful.

While the network has given Goldberg a two week suspension, what she really needs is some education. Why is no one insisting that she spend time over the next two weeks at the U.S. Holocaust Museum in Washington D.C. or the Museum of Tolerance in Los Angeles?

Decades ago, a couple of non-Jewish teenagers had painted swastikas on the garage door of a rabbi in Los Angeles. The rabbi insisted that more than punishment, the teens needed education in order to comprehend the evil of their wrongdoing. Thus, the rabbi had the teens spend time learning the consequences of their actions by attending the Museum of Tolerance.

I would suggest the same course of study for Whoopi Goldberg. A sincere apology should lead to sincere follow up action.

Sincerely,

Rabbi Howard Morrison