Rabbi Howard Morrison

Dear Congregational Family,

Five particular books in the Bible are called Megillot, and each is ascribed to a specific holiday.

Esther is associated with Purim; Lamentations is associated with Tisha B'Av; Ruth is associated with Shavuot; Song of Songs is associated with Pesach; and Kohelet/Ecclesiastes is associated with Sukkot-Shmini Atzeret.

It is a custom to recite Kohelet on Shabbat Chol Ha'Moed Sukkot or Shmini Atzeret, if there is no Shabbat Chol Ha'Moed in a particular year.

Pesach begins the pilgrimage cycle and the beginning of an agricultural cycle. Song of Songs is attributed to a young King Solomon at that season.

Sukkot-Shmini Atzeret concludes the pilgrimage cycle and the end of an agricultural cycle. Kohelet is attributed to an aged King Solomon.

With the change of season, from Summer to Fall, from hot to cool, from dry to wet, certain verses in Kohelet have become famous even in secular culture:

"There is a time for everything, and a season for every activity under heaven. 

A time to be born and a time to die.

A time to plant and a time to uproot.

A time to kill and a time to heal.

A time to tear down and a time to build.

A time to weep and a time to laugh.

A time to mourn and a time to dance.

A time to scatter stones and a time to gather them.

A time to embrace and a time to refrain.

A time to search and a time to give up.

A time to keep and a time to throw away.

A time to tear and a time to mend.

A time to be silent and a time to speak.

A time to love and a time to hate.

A time for war and a time for peace. (3:1-8)"

Why is Kohelet associated with Sukkot/Shmini Atzeret? In his published essay, Rabbi David Golinkin of the Schechter Institute writes:

"It says in Kohelet - Distribute portions to seven or even to eight, which hints at the seven days of Sukkot and the eighth day which is Shmini Atzeret.

Solomon recited Kohelet at the Hakhel ceremony during the sabbatical year on Sukkot.

Kohelet urges people to rejoice in their portion and not run after increased wealth.

Too much joy causes lightheadedness and removes from the heart the humility needed to serve God from the heart.

Song of Songs is read on Pesach which symbolizes the Spring; Ruth is read on Shavuot the holiday of first fruits since it mentions the wheat harvest; Kohelet is read on Sukkot, the holiday of ingathering, since it represents old age and death."

I encourage us to find time on Shabbat Chol Ha'Moed or any time during Sukkot and Shmini Atzeret to find personal meaning in the Megillah, known as Kohelet/Ecclesiastes."

Shabbat Shalom and Chag Sameach,

Rabbi Howard Morrison

Dear Congregational Family,

When I was a young boy, right after we broke the Fast at home, my father, the chairman of the shul's house committee, brought me and my brother back to shul to help build the synagogue's Sukkah with a few other volunteers. At a young age, I was introduced to the notion that as we complete Yom Kippur on a clean slate, we must begin observing Mitzvot right away.

Sukkot provides several Mitzvot by which one can begin the new year on the right foot. These include the taking of the four species, the dwelling in the Sukkah, and the command to rejoice during the Festival itself.

On Friday, the day following Yom Kippur, I read a number of entries from friends on Facebook who all made reference to the notion that ideal Jewish practice and behavior take place not from Rosh Hashanah through Yom Kippur, a mere ten days, but rather from Yom Kippur to Rosh Hashanah, a virtual year in its entirety. 

I hope and pray that the preceding Ten Days of Repentance were not an exercise for only a week and a half, but rather, an inspiration for how we should conduct ourselves the entire year. Getting ready for Sukkot is a great step in that direction.

Chag Sameach,

Rabbi Howard Morrison

Dear Congregational Family,

Tomorrow marks the twentieth anniversary of the 9/11 horrors. I was teaching the Tuesday sisterhood class when I heard the news. We quickly got a bimah-sized American flag to show our solidarity which stood on our bimah for a couple of months. On the Monday night following, our shul hosted an ecumenical memorial service arranged by the Toronto Board of Rabbis.

Like many memories, the events feel like yesterday and a long time ago. Our world is certainly not the same as it was then.

This Shabbat is Shabbat Shuva, the Sabbath of return-repentance. Each of us is challenged to return to a spiritual place of refinement and growth. I pray that this be a lesson for individuals, the Jewish people, and the world.

Shabbat Shalom and Gmar Chatima Tova,

Rabbi Howard Morrison

Dear Congregational Family,

At this time of year, we are witnessing cycles and transitions. As Summer wanes, a new school year will begin for many, and returning to work from vacation will resume for many.

In our weekly Torah reading cycle, we are nearing the end of the Five Books of the Torah. In this week's portion of Nitzavim, Moses has the entire people stand together as one during his final exhortation to them. In a number days, whether in person or via livestream, we the Jewish people will all stand as one to welcome the High Holy Days.

While Rosh Hashanah commemorates the beginning of the world and humanity, it is noteworthy that the traditional Torah reading for Rosh Hashanah does not emanate from the opening chapters of Genesis, but rather the saga of the first Jewish family, that of Abraham, Sarah, and Isaac. In one particular commentary, it is taught that how we treat the individual and how we raise a child are manifestations of how we interact with the world around us. By focusing on family and people around us, we relate in a practical way to the idea that God has created every person, male and female, in the Divine image.

As a reminder, copies of the Birnbaum Machzor are available for the taking outside the parking lot entrance of the shul during office hours. Also, please check the High Holy Day section of the website for all kinds of information, including, various sites for outdoor Shofar sounding and the page numbers of central prayers found in the High Holy Day Prayer books that we use at Beth Emeth.

I wish everyone Shabbat Shalom and Shana Tova U'Metuka.

Rabbi Howard Morrison

Dear Congregational Family,

During this month of Elul, I have had the privilege of sounding the Shofar at the conclusion of daily morning services. The custom of sounding the Shofar for a month is meant to stir our souls toward repentance before the High Holy Days.

Over forty years ago, I went shopping for my very first Shofar. I went to a Judaica store on the Lower East Side of New York. I tried sounding one Shofar after another until I succeeded with the very last one in the store. I bought that Shofar. What a memory to this day.

Years later when my parents were too ill to attend shul, when Yom Kippur ended, I would go into my shul office, call them on the phone and sound my Shofar for them. In the 1990's, they lived in Boston, and I lived in New York. What a memory to this day.

Of course, the Mitzvah is hearing the Shofar and apprehending its piercing sounds as a means to refining our lives.

I hope and pray that we will hold on to past Shofar memories and create new ones.

Sincerely,

Rabbi Howard Morrison

Wearing a mask, maintaining physical distancing, receiving two vaccinations, taking a covid-19 test - Where do all these precautions come from? Why are they binding? What about my personal freedom? You cannot force me!

I believe that the background for today's contemporary norms as well as the response to personal freedom when it comes to the safety of those around us emanates from one single law in today's Parsha. "When you build a new house, you shall make a parapet (fence) for your roof, so that you do not bring blood-guilt on your house if anyone should fall from it (Deut. 22:8)." In Talmudic law, one who refused to observe this commandment was subject to excommunication. The Torah takes as a basic necessity of life the idea that we all have a responsibility to each other, and that responsibility starts with the actions we take in terms of safety to those around us. 

As we continue to struggle with the Corona virus, we are responsible for one another's safety. Judaism does not define freedom as "Me, me, me," but rather as "We, we ,we." We pray largely in the plural because we are part of a larger group than one person. When God freed us from bondage in Egypt, we became free not merely "from bondage," but "free for a higher purpose" - to serve God and to be part of a spiritual community. I might not like wearing a mask; I might not want to get vaccinated; I might not wish to sit apart from friends in shul; I might not desire to take a covid-19 test. I do all these things,  however, because I care about those around me, not just myself.  

Upon my return from the United States this past week, I had to show that I was vaccinated when I got to the Canadian border. I had to show that I took a Covd-19 test and scored a negative result within 72 hours of my entry to Canada. As these laws are normative for entering our country, it only makes sense that they are now normative for entering our synagogue. If one earnestly believes that his or her individual freedoms are being compromised, there is a safe place for such a person in the context of others feeing safe as well - One can always participate individually in our services via our livestream, and I say this seriously. If one truly does not want to wear a mask, be vaccinated, or show a negative Covid test, that is fine, as long as others are not adversely affected. This in part explains why accessibility to livestream must continue to be made available.

Our Parsha today instructs us that freedom begins by being responsible not only for one's own personal safety but also for the safety of others, by building a parapet, or fence, around the roof of one's house. In the ancient world, a lot of individual, family, and community interaction took place on rooftops. The Mitzvah we read today about the safeguarding of a roof is directly parallel to safeguarding the inside of a synagogue. What an important lesson in advance of the High Holy Day season.

Rabbi Howard Morrison

Dear Congregational Family,

The month of Elul has arrived. Rosh Hashanah is a month from now and always falls out on time, the first of Tishrei. However, last year, the first of Tishrei coincided with the end of September. This year, Rosh Hashanah coincides with the beginning of September. For many of us, especially rabbis, the upcoming High Holy Day season is already upon us.

In Scripture, there are many expressions whose acronyms spell Elul. Perhaps the most famous one is found in Song of Songs, "Ani L'Dodi v'Dodi Li - I am my beloved's and my beloved is mine." While we often hear these words at weddings, the origin speaks to the love relationship between God and the Jewish people. We try to rekindle the love during the month of Elul, as we transition from one year to the next.

Another well known acronym is found in the book of Esther, "Ish L'Re'ehu U'Matanot L'Evyonim - A person toward his neighbor and gifts to the poor." This Purim related verse speaks to the responsibility we have towards people and society. In both acronyms, the first letters of each word combine to spell Elul. The two acronyms placed together speak to the new month as a time for refining our relationship with God and with the world around us.

To help us in these efforts, during Elul, we listen to the Shofar at the end of daily morning services. We recite Psalm 27, which describes the nature of faith as being one that at times is certain and at other times is fragile and hopeful. Many of us visit the graves of loved ones in order to connect our past to our present and future. 

May we use the insights of Elul to prepare for a meaningful and purposeful new year.

Chodesh Tov,

Rabbi Howard Morrison

Dear Congregational Family,

In the Friday night hymn, L'cha Dodi, the first stanza begins with the words, "Shamor V'Zachor B'Dibur Echad - Safeguard and Remember (the Sabbath) were uttered (by God) in one utterance."

The poet of the hymn, Shlomo Ha'Levi Alkebitz, lived in the Kabbalistic city of Tzfat and authored the poem in the 16th century. He reminds us that the Ten Commandments appear twice in the Torah, in the book of Exodus and in the book of Deuteronomy. Since every word of Torah is infused with divine inspiration or revelation, both sets of the Ten Commandments reflect the will of God. Yet, the two texts are not identical. the most glaring distinction appears in the description of Shabbat. In the Exodus narrative, "Remember the Sabbath" is reinforced by the Creation story, wherein God rests on Shabbat. The Genesis theme is universal in nature.  In the Deuteronomy narrative (in this week's Parsha of Va'etchanan), "Safeguard the Sabbath" is reinforced by our people's slavery in Egypt, a particularistic theme unique to the historical experience of the Jewish people.

While Moses himself frames the entire book of Deuteronomy from his perspective, the verse in L'Cha Dodi teaches us a profound lesson. Shabbat must be "remembered" by such acts as lighting candles and reciting Kiddush. Shabbat must be "safeguarded" by refraining from prescribed prohibited activities.

In the Shabbat evening Kiddush, we reflect on Shabbat being a gift to the whole world when we recite, "Zecher L'Ma'aseh V'Reishit - A remembrance of the act of Creation." We also reflect on Shabbat being a particular gift to the Jewish people when we recite, "Zecher L'Yetziat Mitzrayim - A remembrance of the Exodus from Egypt."

As we look forward to Shabbat each and every week, may we ponder the meanings of "Safeguard and Remember" as well as their particular and universal meanings.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family, 

From services on Shabbat morning, Erev Tisha B'Av, through the Tisha B'Av evening service, we will recite a phrase beginning with the word "Eicha" three times. In each instance, the phrase is offered by a Prophet in the opening chapter of his respective book.

On this Shabbat, we begin to read the book of Devarim-Deuteronomy. This fifth and final book of the Torah is a recapitulation of earlier events and lessons from the distinct perspective of Moses. In chapter 1:12, Moses exclaims, "Eicha - How can I myself bear your cumbrance, your burden, and your strife?"

In the Haftarah recited on Shabbat morning, the Prophet Isaiah exclaims, "Eicha - How the faithful city (Jerusalem) has become a harlot (Isaiah 1:21)."

In the book of Lamentations recited on Tisha B'Av eve, the prophet Jeremiah exclaims, "Eicha - How desolate lies Jerusalem that was once full of people ((Lamentations 1:1)."

At face value, each of these three verses originates from a particular time, place, and context, as voiced by the particular Prophet. However, from a literary point of view, these three verses can be read as one leading into the next. When cumbrance, burden, and strife are not confronted immediately, they can lead to the licentiousness of harlotry. When the licentiousness of harlotry is not confronted immediately, it can lead to a spiritual and physical destruction of what was once a sacred community.

 The Hebrew letters of Eicha, meaning "How?"  can also be read as Ayeka, meaning  "where are you?" The Sages find the precedent for this lesson when God asks Adam after the sin of the forbidden fruit, "Where were you?"

While we may not have the ability as individuals or as communities to completely transform the world around us from acts of immorality to acts of righteousness, we must try our best. "Where are you?" asks our tradition when we observe the perils that Moses and Isaiah observed. Will we arrive in time so that the desolation described by Jeremiah does not repeat itself again?

So, when you see the Hebrew letters - Alef, Yud, Chaf, Hay - will you say Eicha (How?) or Ayeka (Where are you?)

Shabbat Shalom and a meaningful Fast,

Rabbi Howard Morrison

Dear Congregational Family,

This past weekend, the delegation from the IDF which was sent to help in Surfside, Florida finished its mission and departed back for Israel. Many of us saw the video in which these brave Israelis were given a standing ovation for their efforts, notwithstanding the enormity of the tragedy.

In today's Parsha, Moses recounts the episode of the first military delegation, the envoy of twelve tribal leaders, who were sent to investigate the Promised Land. Now, forty years, later, Moses summarizes lessons learned from that failed venture to a new generation which is poised to enter the Promised Land.

Some 3500 years later, the Israel Defense Forces not only defends our people in Israel, but goes across the globe to help anyone in distress, Jew or non-Jew. Their most recent efforts in Florida were the latest in a history of missions to help save human life in our world.

How ironic that as Anti-Zionism/Anti-Semitism continue to plague the world, our moral mandate guides us to help, search, rescue, and save at all costs.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family, 

This past Shabbat, we ushered in Rosh Chodesh Av. We are now observing a period of time known as the "nine days," which will culminate with the Fast of Tisha B'Av this coming Saturday night and Sunday. 

Our tradition describes many tragedies associated with Tisha B'Av as well as many theories and explanations. Perhaps the most well known calamity connected to Tisha B'Av is the destruction of both the First and Second Temples of Judaism. The most prevalent explanation for the cause of the Second Temple's destruction is "Sinat Chinam - baseless hatred between Jews." 

If we were to take a time machine back to that historical period, there were a number of factions among the Jewish people which included Pharisees, Sadducees, Essenes, Dead Sea sect, Zealots, and more. While the Romans may have physically destroyed the Temple and much of Jerusalem, the foundations of Jewish life were already crumbling because of Sinat Chinam. While one need not agree with the other based on principles of belief or practice, one must not ever hate a fellow Jew.

In our day, not only is the world at large polarized, but the Jewish people are polarized as well. We are divided on attitudes regarding:

•  Denominations -  Reform, Conservative, Reconstructionist and Orthodox;
•   Ideologies - The authoritative nature of Torah, Halakha, a commanding God; 
•  Ethnic background - Ashkenazic, Sefardic, Ethiopian, Jews from Arab lands;
•   Sexual orientation - The LGBTQ communities;
• Political affiliations - Democrat vs Republican in the U.S., Liberal vs Conservative in Canada, Labor vs Likud in Israel, etc.

While one may choose to "agree to disagree" intellectually on how to best manage the challenges of contemporary Jewish life, one must always be respectful and welcoming.  Are not all Jews, let alone all people, created in the image and likeness of God?

I always prefer to adopt the teaching of Rabbi Abraham Isaach Kuk, the first Chief Rabbi of pre-State Israel in the early twentieth century. He often remarked that we need to replace "Sinat Chinam - baseless hate" with "Ahavat Chinam - baseless love."

May the acceptance of baseless love be the motto for all Jews regarding their relationships with their fellow Jews as we count the days toward Tisha B'Av.

Sincerely,

Rabbi Howard Morrison

The following statement is from the multi-denomination Toronto Board of Rabbis, of which I am a member:

Dear Congregational Family,

As a Bostonian by birth, I was emotionally charged this past weekend by the latest act of Anti-Semitism in the world at large. On Friday, Boston area Chabad Rabbi, Shlomo Nogrinski, was stabbed several times by Khaled Awad. Fortunately, the rabbi is going to be alright, and local police apprehended the culprit quickly. It was discovered over the weekend that the oppressor is indeed Anti-Semitic and had previously expressed hateful comments regarding Jews. We must remember that an attack on any Jew is an attack on all Jews.

It is easy to understand our feeling vengeful in response to acts of Anti-Semitism. In fact, in this week's Torah portion of Mattot, we read what seems to be an act of vengeance against the Midianites. "Avenge the Israelite people on the Midianites . . . let them (chosen Israelite men) fall upon Midian to wreak the Lord's  vengeance upon Midian (Numbers 31:2-3)."

As indicated in the commentary of the Etz Hayim Chumash, the modern reader is likely to be bothered by this section of Torah. What one can say is that this particular undertaking is the "Lord's vengeance (31:3)" and can be directed only by the word of God. We know from earlier in the Torah that we, the Jewish people, are prohibited from taking vengeance against others. We have the right to defend ourselves and prevent haters of Israel from having the resources to afflict us, but not to take revenge. In Parshat Kedoshim, known as the Holiness Code of Judaism, we read, "Lo Tikom V'Lo Titor - You shall not take vengeance, and you shall not bear a grudge (Leviticus 19:18)." The Art Scroll Torah commentary adds: "Revenge consists of retaliating against someone who has displeased you by attempting to do him some harm, or by refusing to do him a favor that you would normally have done."

We may feel vengeful when acts of hatred are perpetrated against our people. But we may not act in this regard. It is for God only to exact vengeance in ways we do not understand. Such an example is found in Parshat Mattot. Another example is found in the Shabbat prayer, Av Ha'Rachamim, which was composed shortly after the Medieval Crusades. In that passage, we read, "For God will avenge the blood of His servants and bring retribution upon His foes." In the same spirit, have you ever noticed the abbreviation on the back of tombstones which contain the names of martyrs who perished in the Shoah? "Hashem Yikom Damam - God will avenge their blood."

Many of us may feel strong vengeful sentiment these days. Feelings are one thing. We Jews must exact justice, but leave any potential acts of vengeance in the hands of God only.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

I wish everyone a healthy and happy Canada Day. Celebrating independence should not be taken lightly or for granted. Throughout our history, Jews have lived in lands where freedom to practice our heritage was denied and punishable. Today, around the world, many faith groups are not allowed to practice their religion.

With freedom comes responsibility. In Judaism, freedom is called "Cherut" in Hebrew. Interestingly, a Hebrew word for being responsible to the tenets of our tradition is "Charut." This word specifically refers to the engraving of the Ten Commandments. In Pirkei Avot, we are taught to read Cherut as Charut, meaning freedom entails responsibility.

Our great country of Canada is now undergoing its own Cheshbon Nefesh, an accounting of its soul. The recent discoveries of graves at residential schools have prompted all of Canada to ask serious fundamental questions about freedom and individual rights.

This Canada Day should be more than a vacation. May we reflect on the gift of independence and the responsibilities associated with it.

Sincerely, 

Rabbi Howard Morrison