Rabbi Howard Morrison

Dear Congregational Family,

The last fifteen chapters of Shmot, Exodus, deal primarily with the details toward establishing a Mishkan, a portable sanctuary. Already we have seen aspects pertaining to Shabbat interrupt the details of the Tabernacle. At the outset of Parshat Vayakhel, Moses gathers the entirety of the people of Israel. The purpose would seem to elicit full voluntary participation in making the Mishkan. However, in a mere two verses, Moses reminds the Israelites not to perform Melacha on Shabbat. What is Melacha? It is not the conventional word for "work." A voluminous tractate of Talmud called "Tractate Shabbat" identifies 39 prohibited categories of Melacha on Shabbat. According to the Sages, all these categories deal with specific tasks performed in building the Mishkan. These tasks and their derivatives are prohibited on Shabbat. The one example found in the beginning of Parshat Vayakhel is the ban on kindling fire on Shabbat.

It is noteworthy that the Karaites of the Middle Ages took the Torah verse literally and sat in the dark on Shabbat. However, the Sages recognized the need for joy and celebration, Kibud V'Oneg, on Shabbat. So, the last thing we do before the onset of Shabbat is lighting two or more Shabbat candles. For most of us, we do not rely on these candles for illumination on Shabbat, and these candles burn out in a couple of hours. In antiquity, larger sources of oil were used to keep the Jewish home lit for all of Shabbat.

Shabbat is a combination of special positive acts as well as specific prohibitions so that Shabbat is truly a day different from all other days of the week. Each morning, the concluding Psalm is prefaced by the words, "Today is such and such a day toward the coming Shabbat." We look forward to Shabbat as a day to partake in physical and spiritual tranquility, to spend more time focusing inwardly and in relationship with family and friends, and to appreciate God's presence in our lives by minimizing our intervention with nature for a one day period.

In years past, a particular date in March was celebrated with a dinner in shul as part of a North American initiative called Shabbat Across North America. While Covid has kept us from gathering in shul for the time being, Shabbat is always an oasis in time.

As the famous Zionist Ahad Ha'Am was fond of saying, "More than the Jews have preserved Shabbat, Shabbat has preserved the Jews."

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The first part of this week's double Parsha is called Vayakhel. Moses "gathered" all of the children of Israel for the purposes of celebrating the gift of Shabbat and the establishment of the portable Tabernacle.

Interestingly, the same Hebrew root as Vayakhel describes the people in advance of the golden calf. Back in Parshat Ki -Tisa, the people "gathered against Aaron . . . "

In each narrative, the people of Israel shared a collective voluntary unity of purpose. In one, they gathered for bad, and in the other, they gathered for good. In the case of the golden calf, they gathered against Aaron and were not governed by effective leadership. In the case of Shabbat and the Tabernacle, Moses gathered them together and had them prepared to do that which was right.

In our own day, let us contemplate about the purpose of gatherings, large or small, virtual or safely in person. Are the gatherings you have in mind constructive or destructive? Are they governed by effective or ineffective leadership?

We can learn a lot from the contrast in the nature of gathering from the story of the golden calf to the story of sanctifying Shabbat and public worship in the life of the community.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

It has been one year since the word Covid became known to us. A lot has happened in twelve months: sickness, death, loneliness and anxiety, as well as virtual connectedness, caring, kindness and empathy. While synagogues were completely shut down a year ago at this time, most shuls now have a little bit of in house prayer and celebration taking place. We hope and pray for the doors to open wider in the coming weeks and months.

In this week's Parsha, we learn that the Tabernacle was set up on the first of Nisan a year after the Exodus. Next Sunday is Rosh Chodesh Nisan. Many of us associate it with two weeks to go until Pesach. In our Parsha, the same date reflected the establishment of a communal house of worship. One waited eagerly for its doors to open up.

What a year it must have been for the Israelites escaping Egyptian bondage and anticipating open doors to its spiritual center.

What a year it has been for us as we remember a complete lockdown and wait to see the doors to our spiritual center open ever more widely.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

We are taught that thirty days before Pesach, one should begin inquiring about the laws of the Festival. Of course, once Purim ends, it is a month before Pesach. Locally, the supermarkets seem to be ready for Pesach even more than a month in advance.

This coming Shabbat, three weeks prior to the Festival, is Shabbat Parah. The Maftir passage reminds us about ritual purification, and the Haftarah reminds us about moral purification. 

Pesach's laws about removing Chametz are both about ritual and morality. On one level, we remove all leavened products from sight and ownership during Pesach. On another level, we are commanded to remove our inner Chametz, meaning that which sours the soul.

Now is the time to begin the process of cleansing ourselves externally and internally. It is now three and a half weeks of shopping days until Pesach.

Sincerely,

Rabbi Howard Morrison

The following is my personal reflection at Beth Emeth's virtual L'Chaim on my twenty plus years with our synagogue:

I wish to offer some personal reflections by beginning with Hakarat Hatov - thanking and recognizing the good.

I am grateful to the special events committee, the executive and board, the entire congregation, my family, and Hashem.

I wish to frame my remarks around a quotation from Pirkei Avot, The Wisdom of the Sages:

Da Ma'ayin Bata - Know from whence you have come

L'An Atah Holeich -  (Know) where you are going

Lifnei Mi Atah Atid Liten Din V'Cheshbon - (Know) before whom you must give an ultimate accounting

KNOW FROM WHENCE YOU HAVE COME;

I was raised outside of Boston by two wonderful parents, Ruben and Helen Morrison, of blessed memories. I was surrounded by three amazing siblings - Reva, Mitchell, and Andrea. I was ordained at the Jewish Theological Seminary in 1987. I served as rabbi for four years in Union, New Jersey, and nine years in Wantagh, New York. There, my two boys, Elie and Yonah, were born.

My life changed in November of 1999 when I received a call from Pearl Grundland, who co-chaired the rabbinic search committee with Gord Garshowitz and Avrum Gotlieb. A few days later, the four of us had a telephone conversation. In December, I flew here to meet with the search committee. In January of 2000, I met the congregation over a Shabbat weekend. In March, I accepted the position of senior rabbi, to start in August of 2000. The rest as they say is history.

In some ways, I feel like I just arrived yesterday. In other ways, I feel like I have been here forever. The reality sets in when I realize Elie and Yonah were six and two when I started here, and they are now twenty-six and twenty-two. You, the Beth Emeth community, helped to raise my two young gemstones. I will always remember the kindness you extended to a young Morrison family over twenty years ago. So many of you went out of your way to acclimate us to a new country, new culture, and a new beginning. The only thing I could not get used to was the notion of changing my sports loyalties. Sorry!

Beth Emeth is a vibrant spiritual and sacred community which has enabled me to teach, inspire, counsel, celebrate with, grieve with, and so much more. In turn, you have done the same for me. Remember that when I first came here I was a mourner myself, having lost both my parents in 1999. Soon enough, you celebrated the Bar Mitzvahs of my boys in 2007 and 2011. 

While you may call me your senior rabbi, I am reminded of a Biblical statement - "Mi'Kol M'Lamdai Hiskalti - I have been enriched by all who have taught me." I consider you all, some 1200 families, as my teachers and sources of inspiration.

How lucky am I to work with such an amazing clergy, Executive, Board of Directors, administration, and group of volunteers over the years.

I am blessed to call all of you my congregational family. 

Ashreinu Mah Tov Chelkainu - How fortunate are we in what we share together.

KNOW WHERE YOU ARE GOING:

What will the future hold for us? On the one hand, we are taught, "Ain Navi B'Iro - There is no Prophet in one's immediate location." On the other hand, we are taught, "Eizehu Chacham? Ha'Roeh et Ha'Nolad - Who is wise? One who can anticipate what is yet to be."

Exactly one year ago, who could have envisioned what these last twelve months would have looked like? I am so proud of our shul from its leadership to the entirety of the congregation. We have exhibited resilience, strength, and courage while addressing the unknown and the anxiety surrounding it. As Jewish Law would put it, we are truly living "B'Sh'at Dchak - in an unprecedented exigent time." While being faithful to the tradition and practices which describe the character of Beth Emeth, we quickly mobilized. We first committed ourselves to everyone's safety, health, and security. Then, we quickly organized with your active participation - daily on line prayer, study, guest speakers, social programs, cultural enrichment and more. When our livestream equipment arrived in August, we began to hold Shabbat and Yom Tov morning services without a break. When Toronto guidelines permitted it, we were able to have anywhere from 20-50 people safely situated in our sanctuary. When Toronto guidelines limited attendance to no more than ten people in total, our clergy have come in every Shabbat and holiday to offer a meaningful worship experience, all directed to over one hundred livestream households which join us every Shabbat morning. We hope and pray very soon that we will be permitted to have a full service with a microcosm of our congregational family in the sanctuary. 

In twenty years, you, the members of our Beth Emeth community have stood fast to the values of our Traditional Conservative synagogue. Now, two decades later, we are a unique congregation within the religious landscape of the GTA.

God willing, when Covid ends, we will integrate the best synagogue practices of life before Covid and lessons learned during Covid. 

KNOW BEFORE WHOM YOU MUST GIVE AN ULTIMATE ACCOUNTING:

I have defined my role as senior rabbi as facilitating spiritual growth for every person in his or her relationship with God, the Jewish people, and the world at large. I have accepted my duty with appreciation, responsibility, and humility. 

An ancient interpretation suggests that when the Children of Israel encamped at Mount Sinai, each person heard the message of God in a uniquely personal way. It is my mandate to help each individual and the community as well to construct an authentic ladder of spiritual growth. We take one step at a time. Judaism is not an all or nothing proposition. Each step we take is filled with holiness and purpose.

I am thankful for the trust you showed in bringing me aboard over twenty years ago.

I am thankful for the trust you continue to show in me over twenty years later. 

I am thankful to God. With God's help and with your confidence, I look forward to serving our community for years to come.

I thank you all for joining tonight's L'Chaim.

L'CHAIM!

Rabbi Howard Morrison

Dear Congregational Family,

As Jews have done for centuries, the holiday of Purim will celebrate the survival and resiliency of the Jewish people.

Purim 2021 will go beyond the age old observance of triumph over evil. It will mark one calendar year that our lives have been taken over by the COVID-19 pandemic.

Last year, Purim fell on March 9 and shortly afterward our lives changed as we began to face days filled with uncertainty.

While it may not seem like a time to celebrate, surrounded by so much illness and death; considering the historical significance of the holiday, Purim could not have come at a more meaningful time this year.

As the story goes, in the 5th century BCE, Haman, the chief minister of Persia, felt slighted that Mordecai, a Jew, did not bow before him. In anger and hate, Haman asked Persian King Achashverosh for permission to kill all the Jewish people. Mordecai's cousin and adopted orphaned  daughter, Queen Esther, saved her people by telling the king she too was in danger since she was Jewish as well.

In a twist of fate, Haman was sent to the gallows that were intended to terminate the Jewish people.

Holidays and festivals have been altered due to the pandemic. Still, variations of these occasions prove our ability to overcome obstacles and affirm Judaism's survival.

The Purim story is a story of resilience, one of a people that continues to move forward even through the unknown.

Purim was the last largely attended thing we did last year. We had  hundreds of people for Megillah reading and the BEBY Players show which followed.

This year, we will celebrate Purim via Zoom and livestream. Following the reading, we will spotlight those in costume and enjoy highlights of past Purim musicals led by our BEBY players. 

One of the major themes of Purim is "Nahafochu" - the expected being turned upside down. That which was intended for Mordecai happened to Haman.

In most years, our expression of "upside down" is demonstrated by wearing masks for fun, something not normally done.

This year, the "upside down" of masks takes on a new note, wearing masks for safety and well being.

I encourage those who wish to be seen and heard to join us on Zoom, while the one way livestream will also be available.

At the end of the Purim story, we read that the Jews went "from sorrow to gladness, and from bereavement to a good day." So may it be for us, that we see an end to this pandemic once and for all, and that our days are filled once again with "light, joy, and all that is precious."

Dear Congregational Family,

It is roughly a year since the fullness of the pandemic fell upon us. Our shul was filled to the brim on Purim eve last year, March 9. A week later, shuls were shut down, and many of us began to feel quarantined in our homes. The pleasures of cruises, air travel, visiting Israel, attending sports events, watching live musicals, going to the movies, dining in restaurants, sharing physical company with family and friends were either minimized or ceased to exist. Many of us felt alone, anxious, and depressed. Our feelings are true. Noone has the right to dispute how we feel. As a community, we have tried our best to reach out, offer comfort and hope, conduct services, classes, and programs on line. 

For some of us, we have been humbled to be grateful for that which is truly important - our health, warmth in our homes, shelter, a roof over our heads, food, clothing, and the like. 

Judaism is ultimately a way of life based on moderation and perspective. Unlike some denominations which forbid wine or alcohol all the time, Judaism allows it in moderation most of the time. On Yom Kippur, one does not imbibe at all. On Purim, one imbibes a bit more than usual. Only if one suffers from addiction, is drinking prohibited strictly as a health and safety measure.

The laws of Kashrut instruct us to live a life of discipline and moderation. Yes - we are allowed to eat meat. But the laws of Kashrut instill respect for animals. They must not feel pain or be made to suffer when their lives are taken. Blood, the source of life, is removed before consumption. Of course, vegetarianism for many is an ideal to be strived for. 

This past week, we all sympathize and empathize with our brothers and sisters in Texas and some other areas. Their lives and homes have been drastically impacted by snow and ice, blackouts, a loss of all electric power. Many families have been devastated. We are called upon to give Tzedaka and extend compassion. Noone should have to live as they are right now.

Our Parsha this week is ultimately a lesson about free will giving to help those around us. In the Biblical text, giving Tzedaka, called Terumah, helped to ensure the community's spiritual center called a Mikdash or Mishkan. In a broader sense, giving Tzedaka is meant to ensure the wellbeing of people, their communities, their homes, and their vital institutions.

On this Shabbat Zachor, we also remember extreme evil, when Amalek attacked the Israelites from behind upon their leaving Egypt. While Amalek refers to an ancient historical nation, this past week, an extreme force of nature has attacked the innocent and vulnerable South of our border. We pray that help, health, recovery, and recuperation come soon.

And so - while we are all adversely affected by Covid one year later,  let us be grateful with perspective, discipline, and moderation for the gifts we truly cherish.

Sincerely, 

Rabbi Howard Morrison

Dear Congregational Family,

The Shabbat preceding Purim is called Shabbat Zachor, the Sabbath of remembering. Specifically, we remember Amalek, the heinous nation which attacked the Israelites from behind after the Exodus from Egypt. Haman, the villain of the Purim story, is a descendant of the Amalek nation. He is called Haman the Aggagite. In the Prophetic literature, Agag was king of Amalek during the reign of King Saul. On Shabbat morning, we read the command to remember Amalek from a second Torah scroll, and we read the story of Agag in the Haftarah, from the book of Samuel.

Of course, in Jewish tradition, the Mitzvah of Zachor applies to many ideas. Many Jews recite a particular list called the Six Remembrances after the daily morning service. Among them, we remember Shabbat. We remember that we were slaves in Egypt, and we remember the gossip  initiated by Miriam against her brother Moses. To this day, celebrating Shabbat, ending all forms of enslavement, and preventing gossip by refusing to hear it or listen to it are imperatives of Judaism in the contemporary world.

In modern Canadian life, this past Monday, we celebrated Family Day. Ironically, February 15th is my younger brother Mitchell's birthday, which coincided this year with Family Day. While Covid has made it impossible to physically visit relatives near and far, I am grateful to have three wonderful siblings who live in the United States, and my two sons, one of whom lives in the United States and one who lives here in Toronto. I remember and celebrate my family always.

Remembering our family and our roots is a modern manifestation of the many calls to remember in Jewish tradition. When we Jews remember that we are part of a four thousand year history, our heritage will continue to breathe and blossom, always maintaining its beauty, relevance and significance.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Most of the remaining fifteen chapters in the book of Shmot deal with the Mishkan-Tabernacle. The initial command is found in the words, "Let them make for me a Tabernacle that I may dwell among them."

Commentators have noticed that the Torah does not say, "That I may dwell in it," meaning the Tabernacle. Rather, the text says, "That I may dwell among them," meaning the people.

Physical structures are important. They symbolize community, peoplehood, coming together, unity, and shared purpose. But the physical space is a means to an end. The most sacred value is God's presence within people, not a building.

We love our synagogue. The shul building represents all kinds of memories, lifecycle moments, and much more. We miss it on many levels over this past year. We hope to enter it safely soon. In the meantime, these past months have reminded us that connecting as a peoplehood is most important.

As we continue to connect through our virtual synagogue, let us strive to feel God's presence in our lives. As our Parsha teaches us, God does not dwell in a building but in the lives of those who let the divine presence inside.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Many of us have heard the expression "Take a leap of faith." This expression inspires us to have a positive outlook based on belief and optimism.

This week's Torah portion of Mishpatim introduces us to the expression, "Take a leap of action." When the Israelites respond to God's commands at Mount Sinai, they say two words, "Naase V'Nishma - We shall do, and we shall hear/obey/understand."

In secular culture, before we are willing to experience something new, we often have to study and understand all the details of the new idea before we venture into trying it. Taken to its extreme, we could potentially never try something, as we perpetually wait for compelling explanations.

In Judaism, we are instructed to do something new, meaning a Mitzvah, even without understanding the reason or benefits surrounding the doing. Doing a Mitzvah in and of itself will lead to a satisfactory understanding. 

Perhaps the Nike commercial, "Just do it," was inspired by the Israelites' response at Sinai.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

With thanks to our brotherhood, Beth Emeth continued its participation in a three decade long initiative called the World Wide Wrap. A project of the Federation of Jewish Men's Clubs (FJMC), the morning of Super Bowl Sunday has become a time to deepen our understanding and appreciation of the Mitzvah of Tefillin.

Rabbi David Grundland and I spoke about the "body and soul of Tefillin." I explored the body aspects of Tefillin. Here are some snapshots from my presentation:

The Tefillin boxes are called "Batim - Houses." We should feel at home with Tefillin, our Judaism, and our relationship with God. The boxes house the four Biblical citations of Tefillin, handwritten by a scribe.

Since both, Tefillin and Shabbat, are called in Hebrew "Oht - Sign," we don Tefillin on weekdays but not on Shabbat/Yom Tov.

The hand one writes with is the hand one binds with. This is based on the Biblical juxtaposition of "You shall bind . . . (Tefillin)" followed by "You shall write . . . (Mezuzot.)"

This explains why those who write with the right hand don Tefillin on the left arm, and why those who write with the left hand don tefillin on the right arm. Since the Yud knot adjacent to the box must be the first thing angled to the heart, righty tefilin have that knot to the right of the box. Lefty tefilin have that knot to the left of the box.

When the tefilin are worn, one displays the letters - Shin, Dalet, Yud. These letters spell Shadai, a Biblical name for God. There are some different practices concerning where these letters are formed on the Tefilin.

In the box worn on the arm, all four Biblical citations are found in one single chamber. In the box worn on the head, four small compartments are formed. Each citation is located in its specific chamber. We act as one, but we think, comprehend, and believe in a multiplicity of ways.

On the box for the head, a three pronged and four pronged Shin sit on opposite sides. The numerical equivalent of each shin, plus the prongs, plus the word "Shesh (both shins side by side)" result in a numerology of 613, the symbolic number for all the Mitzvot in Judaism.

One may think of Tefilin as Jewish jumper cables which warm us up spiritually when we begin every ordinary weekday.

I thank FJMC, our brotherhood, and our daily daveners who made World Wide Wrap available and meaningful.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

In this week's Parsha, after the family of Moses is reunited, Moses' father-in-law, Yitro, observes his son in law at work. The Torah states, " Moses sat as magistrate among the people, while the people stood about Moses from morning until evening. But when Moses' father-in-law saw how much he had to do for the people, he said, 'What is this thing that you are doing to the people? Why do you act alone?  . . . (Exodus 18:13-14).'"

Ultimately, Yitro advises Moses to set up a judicial structure to handle all the minor disputes, lest Moses burn out. A father-in-law advises his son in law that no one person can do everything. One must learn to delegate, which is a form of leadership not weakness.

One might wonder - who is Yitro to advise the famed Moses? Perhaps Yitro is indeed the one to offer sage council. He is family; he understands Moses' loneliness as a person. Now that wife and children have appeared, Moses is told to find meaningful time for his immediate family.

All of us need to be reminded of Yitro's message to Moses. Who offers us the "Yitro voice" that we need to hear?

After this scene, Yitro departs. He has fulfilled his parental role. A father (in law) is proud of his son (in law).

To whom can we turn for real understanding? At the appropriate time, are we ready to let go? These are messages, questions, and lessons from the Yitro - Moses encounter.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

For many of us, a frustration during Covid has been the inability to physically see family members: grandparents, parents, siblings, children, grandchildren, other extended relatives, and friends. For some, those loved ones live nearby. For others, those loved ones live elsewhere in the world. In my case, I last saw my son in Michigan almost a year ago. I last saw my three siblings in NY- NJ-MA almost a year and a half ago.

In this week's Parsha - Yitro, Tziporah, and her two sons reunite with son in law, husband, and father, Moses, after a very long time. The family was not with him when he pleaded with Pharaoh, when the ten plagues ensued, or when the sea was parted. Only after the battle over Amalek did the family come together.

What do you think Moses' family said to him after such a long time apart? Did they resent Moses for abandoning his family? Did they understand and accept his divinely appointed mission? Did the children even recognize their father? 

One can certainly sympathize and empathize with the plight of families during Covid. Can one do the same for Moses and his family? Can we apply lessons from them to our situation today?

Sincerely,

Rabbi Howard Morrison

This week's Torah portion provides a terse description when the Israelites were surrounded by a pursuing Egyptian army on one side and a stormy sea on the other side (Exodus 14:10-14). The Midrash fashions a narrative based on the Biblical verses and utilizes the Torah's words as responses. 

The Israelites were divided into four groups. The first said, "Let us throw ourselves into the sea," to which Moses responded, "Stand by and witness the deliverance which the Lord will work for you today."

The second group said, "Let us return to Egypt," to which Moses responded, "The Egyptians who you see today you will never see again."

The third group said, "Let us wage war upon the Egyptians," to which Moses responded, "The Lord will battle for you."

The fourth group said, Let us cry out (pray) to God," to which Moses responded, "Hold your peace."

Notice how the Midrash uses the scene in the Torah to create the four groups based on the Torah's words which Moses uses to respond to them, in the legendary interpretation. 

Ultimately, the Torah text continues, "Then the Lord said to Moses, why do you cry out to Me? Tell the Israelites to go forward (Exodus 14:15)."

In an alternative Midrash, in the time that Moses is crying out (praying) to God  before God instructs the Israelites to go forward, one person goes forward on his own, combining action with faith. His name is Nachshon ben Aminadav from the tribe of Judah. He did not only pray; he did not foolishly throw himself into the water; he did not go back to Egypt or attempt to wage war. Rather, he "moved forward," with faith and belief after having witnessed God's miraculous hand in leading the Israelites to that point.

For the reader, it would have been understandable to watch Moses, Aaron, or Miriam take the first step. Rather, a common person, like all of us, took the first step. Nachshon moved forward and inspired all others to follow him.

As I think of Covid, many people are divided in various groups, similar to the four competing groups in the Midrash. How many of us are able to emulate Nachshon and "move forward?"

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

Tonight marks the beginning of Tu Bishvat, the new year of trees in Israel. The Mishna identifies the fifteenth of Shvat as one of four new years on the Jewish calendar.

From the time I was a young child, I have observed Tu Bishvat by collecting Tzedakah in the famous JNF (Jewish National Fund) blue box and donating it so that new trees could be planted in Israel. The beautiful oasis that Israel has become in the last seventy plus years can be attributed in large measure to the work of JNF.

In the sixteenth century, the Kabbalists of Tzfat developed the original Tu Bishvat Seder and Haggadah. In the last several decades, the Tu Bishvat Seder/Haggadah has had a renaissance. Many different texts have been composed articulating diverse points of view.

Classically, the Tu Bishvat Seder contains four cups of wine or grape juice and four different categories of fruits. The drink evolves from white to white/red to red/white to red, symbolizing the transition from Winter to Spring in Israel. 

The fruits evolve from an outer shell to an outer skin with an inner pit to an inner pit only to a fruit with neither an outer skin nor an inner pit. The transition symbolizes facing outer and inner challenges in our lives to the anticipation and hope of complete peace and tranquility.

With the onset of Tu Bishvat, Purim is one month away, and Pesach is two months away. We await these joyous occasions with the anticipation of better times for all very soon.

Sincerely,

Rabbi Howard Morrison