Rabbi Howard Morrison

Dear Congregational Family,

As I had already noted in a previous article,  the seventeenth of Tammuz, Sunday June 27, 2021, commemorates five specific calamities in antiquity, as enumerated in the Mishna. On that date, the Babylonians broke down the walls of Jerusalem, en route to destroying the Holy Temple three weeks later on Tisha B'Av. The three week period which begins on the seventeenth day of Tammuz is known as the three weeks of sadness/distress/ in the narrow straits. The date is also a day on which many Jews fast from sunrise to sundown.

The seventeenth of Tammuz takes on a larger note of sadness this year. Early Sunday morning, Rabbi Reuven Bulka of Ottawa passed away after a several month fight with cancer. He was a "Rabbi's Rabbi." While he identified himself as being Modern Orthodox, he was beloved by rabbis and members of all the streams of Judaism. He wrote many books and articles. He was progressive in multi-faith dialogue and served many Klal Yisrael organizations.

I first met Rabbi Bulka in the 1990's on a mission to Israel for the State of Israel Bonds, of which he was a leader. Soon after that trip, he came to my former community in the U.S. to present awards of recognition to a number of local rabbis. Throughout my career, I have had a picture of him making a presentation to me in my rabbinic office. 

During my tenure at Beth Emeth, I co-officiated a wedding with him at our shul. He was happy to share the Chuppa with me in every single way. Rabbi Bulka was a shining beacon of unity, modesty, and distinguished learning. 

This week, in Rabbi Bulka's memory, I will share excerpts from his two volumes on the weekly Parsha called, Torah Therapy and More Torah Therapy, as well as from his psychological commentary on Pirkei Avot. 

Yhi Zichro Baruch - May the memory of Rabbi Reuven Bulka be for a blessing.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Some modern holidays stick, and others do not. Occasions such as Yom Hashoa, Yom Ha'Zikaron, Yom Ha'Atzmaut, and Yom Yerushalayim have clearly made it to the Jewish calendar and have been accepted by the Jewish people.

International Holocaust Remembrance Day in January and the commemoration of the anniversary of Kristallnacht in November are are still in progress.

This past March, a segment of the Jewish people has designated June 26 as Holocaust Survivors' Day. The purpose is to reflect not on the evil which was committed against our people, but rather, the courage and bravery exhibited by survivors. Part of the idea behind affixing a date is to honor survivors while we still have them in our midst. 

Whether or not the new date sticks is unclear. Only time will tell. One of the greatest lessons of the Shoah is the survivor's triumphant spirit. Howard Schultz, the founder of Starbucks, once visited the Dean of the Mir Yeshiva in Jerusalem, Rabbi Nosson Tzvi Finkel, together with some other businessmen. The Rabbi, himself a survivor, asked: "What is the most important lesson of the Holocaust?" He described the terrible, indescribable sufferings thrust upon Jews. He said when we reached the barracks, we were given one blanket for six people. We could choose to share it, or each one could try to grab it. "The greatest lesson of the Holocaust is the triumph of the human spirit," he said. "Now each of you return to America and share your blanket with five others."

In my twenty-one years serving as a Rabbi in the GTA, I am inspired by how survivors have lived their lives. Many came here with nothing; many built an economic success; many married and established multi-generational families; many rooted their lives in Jewish values; many pioneered great synagogues in our community, and more.

An annually accepted Holocaust Survivors' Day? An interesting idea!

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

In Parshat Balak, we read the origin of the well known statement, "Ma Tovu Oholecha Yaakov Mishkenotecha Yisrael - How goodly are your tents Jacob, your dwelling places Israel."

These words were first recited by the heathen Prophet, Bilam. Sent by the Moabite king Balak to curse the Israelites, Bilam ultimately blessed our people with these classic words.

Over time, the words of Ma Tovu became the opening statement upon entering the synagogue. In the Biblical setting, the words referred to the privacy and modesty of the Jewish home. In Rabbinical literature, the words referred to synagogues and houses of study.

Over the past year, our homes have become our synagogues due to Covid restrictions. With Zoom and Livestream, our homes have been our shuls. Now, slowly but surely, our synagogues are opening up again. I presume that over the next while, we will see a hybrid of shul and home working hand in hand.

As we progress, may the Torah's words of Ma Tovu be a blessing upon our homes and our synagogues.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

In the last sixteen months, I have sadly heard about and officiated at funerals for those who have died from Covid related issues. A year ago, our means of supporting ourselves were limited. There was no vaccine available at that time. Last Spring, I lost a disabled uncle, who had contracted Covid from a worker in his upstate New York retirement home. I remember reacting with both sadness and anger.

In recent months, I have officiated and heard of more tragic situations. Now, however, we have vaccinations accessible to us. I know many people who have received both their first and second vaccinations. I know many others who have received their first vaccinations and who are eagerly waiting for their second one.

For reasons I have trouble understanding, there are some who are refusing to receive a Covid vaccination. Unless, there is a legitimate health concern for such a position, I am chagrined. This past year, the Conservative Movement's Committee on Jewish Law and Standards and my teacher, Rabbi David Golinkin of the Schechter Institute of Jewish Studies in Jerusalem, have authored Jewish legal responsa mandating our taking the vaccination as a halakhic and moral imperative, unless a legitimate health concern can be proven. 

Unlike this time a year ago, we have vaccinations available. We not only help to protect ourselves but also those around us. Jewishly, we have obligations to preserve ourselves and to help save others. 

Last week, I proudly and happily received my second vaccination. I strongly encourage everyone to move forward in this area. The more that society is vaccinated, the quicker we can all get back to the normalcy of the kind of life we cherish.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The people of Israel are not perfect. In the Torah, we worshipped a golden calf, and God forgave us. In last week's Parsha of B'haalotcha,  we complained about the lack of luxury in the wilderness - we even rebelled, and God forgave us. In the coming week's portion of Korach, while the mutineers are punished, the people as a whole are forgiven by God.

When do we see God punishing and not immediately forgiving? When one kind of offense takes place - Lashon Ha'Ra, simply put, evil speech.

Last week's portion of b'haalotcha concluded with the Lashon Ha'Ra perpetrated by Miriam against her brother, and she was immediately punished by God. Only with the intervention of Moses and a week of quarantine did the punishment end.

In this past week's portion of Shlach, the people complain and rebel. They are punished by having to wander an additional 38 years in the desert. Why is there punishment here but not in other Biblical scenarios? Because the revolting comes as the result of Lashon Ha'Ra. Ten of the tribal chieftains, upon returning from their scouting of Israel, produce a false narrative to the people. The Torah clearly says, "They brought forth to the Children of Israel an evil report on the land (13:32)."

Divine punishment comes as a result of false and hateful speech. No wonder the daily Amidah is prefaced and concluded with words about how we use our lips. No wonder that most of the Al Chet list on Yom Kippur focuses on different kinds of improper speech.

The Torah details the Lashon Ha'Ra of one person, Miriam, in last week's Parsha. The Torah details the Lashon Ha'Ra of a group of people, the ten chieftains, who spoke against the promised land to their own nation.  Nowadays, we witness  the perils of Lashon Ha'Ra as a world at large speaks Lashon Ha'Ra against Israel and the Jewish people.

Take note that while God forgives most wrongdoings in the Torah, Lashon Ha'Ra stands out as something that must be corrected. If not, false hateful speech is so evil that God acts out in response.

Sincerely,

Rabbi Howard Morrison

Choosing what you want to see - Parshat Shlach Lecha (June 5, 2021 - 25 Sivan 5781)

How could it be that twelve people saw the same material reality and came back with opposite conclusions? All twelve tribal representatives agreed that the land flows with milk and honey. They all agreed that the residents are powerful and the cities are fortified. They agreed about the various groups living in different parts of the land. Ten, however, responded, "We cannot go up; they are stronger than we; we look like grasshoppers to ourselves and to them." In the narrative, the ten add their own editorial to their description: "They brought forth an evil report to the children of Israel." Perhaps most striking at the outset of their report is the word Efes." The word is translated as "However (the people who inhabit the country are powerful)." Literally, "Efes" means "Zero." The ten chieftains saw themselves as a zero from the outset. They were destined to see what they wanted to see - zero, nothing, no chance, doom and gloom. Only Joshua and Caleb chose to see things in a different way: "The land is an exceedingly good land. If the Lord is pleased with us, He will bring us into that land, a land that flows with milk and honey, and give it to us."

Ten of the delegates saw negative in themselves and chose to see only the negative of what stood before them. Two of the delegates saw positive in themselves and chose to see the opportunity already promised to them by God.

What about us? What is our predisposition when encountering the unknown? Have the last 16 months weighed us down? Have we found some silver lining? Are we positive or negative in anticipating the end of Summer, the Fall, or next Winter? 

Two months ago, our shul sent out a survey questionnaire asking how we were doing in your eyes during Covid? Most of the respondents saw the good in what we have been trying to accomplish during unprecedented challenging times? Some found our efforts average. A small few were highly critical. As we soon prepare for a new Jewish year, we hope and pray that the shul will be open to many more attendees than last year. Of course, livestream will continue to be made available. How many of us will become more involved and help our community to be the best it can be as we plan to gradually emerge from Covid?

Switching gears, what are we choosing to see regarding Israel? While no person or country can ever be perfect, are we choosing to be influenced by the haters of Israel? Are we choosing to see the good of Israel? Its promise and opportunity to the Jewish people and to the world at large? Have any of the haters of Israel thrown into the garbage all the medical and technological advances made because of Israel's pioneering efforts????

Are we choosing to see that Israel is not merely a 1948 construction coming out of the Shoah? Zionist efforts began in the mid-1800's. In fact, the case for Israel as the Jewish homeland is well over 3000 years old. In today's Parsha, we read of the very first time that a representation of the entire peoplehood of Israel stepped on to its sacred grounds. Tragically, only two saw the good, while ten incited a panic, which led to the  punishment of a 40 year wandering period in the desert.

I urge you all to read an article which appeared on May 28 in the New York Times. My rabbinical school classmate and rabbinic colleague, Rabbi David Wolpe, wrote a guest essay entitled, "The Jewish history of Israel is over 3000 years old. That's why it's complicated." In the piece, Rabbi Wolpe writes, "Part of the intractability of the conflict in the Middle East is that the Jewish relationship to Israel did not begin in 1948. Our history here, of both pain and holiness, stretches back dozens of generations. Our ancient historical markers, scattered throughout this land, are the tactile expression of Jewish memory, and an ancient spiritual yearning. For thousands of years, Jews in the Diaspora would leave a corner of their homes unpainted, to remind themselves that they were not yet home. They prayed in the direction of Jerusalem. They recited prayers for weather . . . for those in Israel, since we expected at any moment to return."

What we choose to see has to do with our own inner values and core beliefs. In the Parsha, the designated leaders are first told "Latur - literally, to tour the land," followed by, "U'Re'item - See what kind of country it is." By seeing themselves at the outset as mere tourists in someone else's land, the majority were doomed to fail.

At the very end of the Parsha, we read the commandment to wear Tzizit as a reminder of God's Mitzvot. In that description, "U'Re'item - you shall look upon the fringe" precedes "Lo Taturu - literally, you will not be a tourist and thus led astray from your spiritual mission.

We choose what we want to see. I hope and pray that each of us is properly fortified so that we see what truly matters and counts for us as individuals, our family, our community, our homeland, and our world.

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

During the past year and a half of Covid, the structure of Jewish life has changed drastically. For the most part, I and Rabbi David Grundland have offered noon time classes during this era of virtual synagogue life. In the last several months, Rabbi Grundland has addressed prayer and the Bible, while I have focused on rabbinic literature and the weekly Torah portion. I wish to thank everyone who has joined us over the past year on a full time or part time basis. Given that I will be taking off a couple of weeks here and there over the Summer, my noon time classes will pause for most of the Summer after today, June 3. I and other leaders in the shul will assess how and when classes will resume at the end of the Summer season. Rabbi Grundland's Wednesday noon class will continue until the end of June.

Although formal classes will be put on hold, Jewish learning is a continuous cycle. Traditionally, Pirkei Avot, The Wisdom of the Sages, is studied as a body of literature from after Pesach until Rosh Hashanah. My class will be taking its break while we are in the middle of chapter four in this six chapter literature. My weekly Torah portion class is rooted in the dictum that during the week, "one should study the parsha twice in the original and once in translation." I encourage us to continue dedicating some time during weekdays to study and review the upcoming Shabbat Torah portion.

With warm weather and Summer upon us, I pray that everyone stay as safe and healthy as possible. We look forward to a gradual transition from the last sixteen months into a healthier new world.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Earlier this past week, we learned of the horrific tragedy as the remains of 215 children were discovered at an indigenous residential school.

Any ethical human being should be outraged at this loss of life, all of whom were children. We Jews understand the horrific tragedy of Jewish remains being discovered and the loss of children's lives.

In our synagogue, we have a garden to honor the lives of children. The mantle of our Haftarah scroll has inscribed in Hebrew, "For those who did not have a chance."

As Jews, we empathize with the loss. As a minority ourselves, we can identify with the grief being experienced by the indigenous community and all of Canada.

May the memories of these precious children be a blessing to those who knew and loved them.

Sincerely,

Rabbi Howard Morrison

In any society, fanatics who hate don’t only hate me—they hate you, too. They hate everybody. – Elie Wiesel

Dear Congregational Family,

As we all know, the resurgence of anti-Semitism has become rampant all over the world, including many parts of Canada. Tomorrow, my sermon is entitled, "When slander leads to anti-Semitism." Today, I share with you a statement produced yesterday by the Toronto Board of Rabbis, of which I am a member. It is entitled, "Statement on Current Anti-Semitism."

The Toronto Board of Rabbis notes with alarm the increasing number of public antisemitic incidents in our city, Canada and around the world. Centuries old antisemitic tropes have been given new life. Innocent people have been subject to verbal and physical abuse. Jews are being harassed on social media and at universities, threatened in their neighbourhoods, assaulted in restaurants and on the streets.

 While some elected officials have spoken out against the rising tide of antisemitism, words alone do not suffice. We urge all our levels of government to bring the full force of the law to bear on individuals and groups who commit antisemitic crimes.  We call on elected officials and faith leaders to unequivocally denounce antisemitism and to recommit to combatting antisemitism wherever it may be found. We join with others in our community in calling on the federal government to convene an emergency summit to tackle antisemitism as soon as possible.

 It is said that what begins with Jews does not end with Jews.  For the sake of all Canadians, now is the time to speak out against hatred and violence.

I wish everyone Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

The verses we recite every time we open and close the ark in the synagogue originate in this week's Torah portion. In fact, these two verses are bracketed off by an inverted Hebrew letter nun at beginning and end. Our Sages surmise, as it were, that these two verses comprise a sixth and seventh book of the Torah because of the messages contained. 

The two verses are as follows: "When the Ark was to set out, Moses would say: Advance O Lord! May Your enemies be scattered and may your foes flee before You!

And when it (the ark) halted, he would say: Return, O Lord, You who are Israel's myriads of thousands (Numbers 10:35-36)."

As indicated in the Etz Hayim Torah commentary, the first verse speaks of wandering, exile, and persecution, when we are vulnerable to those who seek us harm. The second verse speaks of tranquil times, when the danger is not persecution but assimilation.

In our time, both concerns are prevalent - the threats and challenges posed by anti-Semitism and assimilation. We tend to be wandering even when we think we are living in tranquil times.

Notice that the enemies (literally, God's enemies) are not to be destroyed, but scattered, so that they cannot unite to oppress the Jewish people. The classical commentator, Rashi, explains "your enemies" as "Ha'mechunasin - Those who massed for battle."

In Israel and in the Diaspora, we have observed enemies of Israel massed for battle. Ideally, we would want to make our enemy into our friend. Ideally, we would want to live in peaceful co-existence. At the very least, may haters of the Jewish people be scattered from being a threat to our very existence.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

One of the oldest and briefest prayers appears in Parshat Naso. The fifteen word Priestly Blessing concludes with the words, "May God establish for you peace."

In Judaism, we yearn for an authentic peace. We always have. Our tradition contains many many aspirations of peace in all the literary layers of our tradition.

The Priestly Blessing inspired the ends of the Amidah and Birkat Ha'Mazon to conclude with a prayer for peace.

In the Ethics of the Sages, the first Priest, Aaron, is the exemplar of peace, "Be amongst the disciples of Aaron, loving peace and pursuing peace."

Earlier in the Ethics of the Sages  we learn, "The world is sustained on three pillars - on justice, on truth, and on peace." An authentic peace must be interwoven with justice and truth.

In today's climate, I ask you to ponder - who yearns for an authentic lasting piece and who does not?

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

Our tradition has always recognized that each Jewish individual has a rightful place, and each Jewish individual is part of a larger community.

In our Siddur, statutory prayers are recited in the plural, while many prologues and epilogues are composed in the singular. Our liturgy harmonizes the relationship between the individual and the community.

The tragic events of this past week have heightened the relationship of the individual Jew and his/her relationship with Israel. While all Jews are bound with each other, I suggest that especially now, all Jews see themselves as Israelis.

At last night's UJA-Federation rally in solidarity with Israel, three suggestions were made: 

1. Families on their own, due to Covid, should arrange to participate in the annual "Walk With Israel." Every family may help to fundraise for Israel. Participation may take place any time in May. Check the UJA-Federation website for details.

2. Visit the UJA-Federation website to contribute accordingly to help Israel.

3. Learn the facts. Visit the CIJA website. Then, contact Canadian political leaders to stand with Israel.

I should also add that we should read Honest Reporting Canada to distinguish between fact and fiction in local reporting as well as reporting from elsewhere.

We shall usher in Shavuot in a couple of days. We take note of the interpretation that every individual Jew of history stood together with the entire Israelite nation.

We are all Israel, and Israel is us.

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

This season of the year is all about counting. We are in the last week of counting the seven weeks of the Omer, leading up to Shavuot this coming Sunday night. The book of Vayikra concluded with the counting of every seven years, leading up to a Sabbath for the land in Israel. It also concluded with the ancient counting of seven cycles of seven years, leading up to a Jubilee every fiftieth year.

This week, we begin to read the book of B'Midbar. It is called "Numbers" in English. This book of the Torah begins with a counting of the Israelites and the Leviim for the purposes of a census and of draft registration. Throughout the book of Numbers, we read a variety of countings. Rashi comments that God keeps counting the people of Israel because of the divine love for them.

We too count all kinds things that are precious to us. Most importantly, are the people who are near and dear to us. Others of us count things, hobby items, that are meaningful to us. 

In our liturgy, we count each day of the week, anticipating its closeness to Shabbat. In our tradition, we count the requisite number for a Minyan, without which we cannot read the Torah with Aliyot or recite certain prayers in the service.

While this season of the year has us ponder the things we count, we should also ask ourselves, do we count on ourselves as well? Can we be counted upon by others at times of need?

Shavuot, the holiday which depends on our counting toward it, is upon us. Let us ask and positively answer the ultimate questions about counting.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

When I was seven years old, I watched my father listening attentively to a kitchen radio which sat above our refrigerator. Decades before anyone knew of twenty-four hour cable news stations, my dad relied on the around the clock radio news station. My father had to explain to me that he was listening to news about Israel in June of 1967. While I did not understand the miracle that was unfolding, I remember to this day observing my father's reactions to the news reports on the radio.

Many of us vividly remember the picture of young soldiers standing in amazement right after liberation in front of the Western Wall in the old city of Jerusalem. Many of us vividly remember Rabbi Shlomo Goren sounding the Shofar right after liberation in front of the Western Wall in the old city of Jerusalem. Many of us remember how the Western Wall looked during the pre-1967 years under Jordanian rule.

We should never take for granted the vitality of Jewish life in the Jewish Quarter over the last several decades. We should never take for granted the ability for any Jew to daven at the Kotel. We should never take for granted that Diaspora families can celebrate Bar Mitzvahs at the "well known" area of the Kotel or celebrate Bar/Bat Mitzvahs in a mixed gendered area at the Robinson's Arch area of the Kotel.

Today is the Hebrew date of Yom Yerushalayim - Jerusalem Day. On 28 Iyar 5727 - June 7, 1967, the totality of Jerusalem was reunited. The tradition of facing East toward Jerusalem when we daven in Canada is no longer an abstract phenomenon. The prayers we recite to rebuild Jerusalem, as found in the weekday Amidah three times a day and in the Blessings After Meals recited numerous times per day, now take on new meaning.

It is appropriate on this day to recite Hallel and to sound the Shofar. Putting all politics aside, today is a great day, a miraculous day, a day of gratitude.

Hopefully, we will safely fly once again soon to visit and support Israel and the holiest city in the world, Jerusalem.  

"Sisu et Yerushalayim gilu va. Gilu va kol ohaveha kol ohaveha - Rejoice with Jerusalem, all you who love her." 

Yom Yerushalayim Sameach - Happy Jerusalem Day!

Rabbi Howard Morrison

Dear Congregational Family,

I once heard it said that the land of Israel does not belong to the people of Israel. Rather, the people of Israel belongs to the land of Israel. This notion stems from the Torah's teachings that the land of Israel requires that its residents live according to a prescribed moral and religious code. If the code of behavior is neglected, the land may choose to oust its residents. This line of thinking is consistent with Biblical theology.

In this week's portion of Bhar, the Torah makes its message clear: "for the land is Mine; you are but strangers resident with me (Leviticus 25:23)."  The Etz Hayim Torah commentary adds, "Even the Israelites are but God's tenants, resident aliens in the Land. Only if they live up to the terms of the Covenant will they endure there."

The ancient law about the Jubilee year meant that in every fifty years, land reverted to its original owner. While there is scholarly debate as to whether this law was ever operative, its purpose was to teach that all the earth and all of its inhabitants belong to God. 

Psalm 24 begins, "The earth is the Lord's, and all it contains; the world and its inhabitants." It is recited as the daily Psalm for Sunday, which commemorates the first day of creation. It is also recited on weekdays, when the Torah scroll is returned to the Holy Ark. 

In our Scripture and in our prayers, we affirm and acknowledge that all land belongs to God. We humans are tenants and are instructed to care for the earth and to uphold God's moral and religious teachings.

Sincerely,

Rabbi Howard Morrison