Rabbi Howard Morrison

The end of this week's Torah portion, Kedoshim, and the Haftarah from the Prophet Amos both make reference to God's establishing the land of Israel as the homeland for the Jewish people. While many non-Jews may not care about our Torah's references, we the Jewish people should care.

It is noteworthy that we will commemorate Yom Ha'Zikaron, Israel's remembrance day, on Monday May 13 and Yom Ha'Atzmaut, Israel's independence day, on Tuesday May 14. It was with these dates in mind that we planned our shul's Israel solidarity mission, which will run from May 14-22. In the spirit of Joshua and Caleb, our twenty-one-person delegation will bear witness to the events of the last seven months, visit some of the most impacted sights, meet with families, soldiers, and dignitaries, and provide physical help and support.

We will share our report and observations with you on the first night of Shavuot, Tuesday June 11, as our Tikun Leil Shavuot program.

Am Yisrael Chai and Shabbat Shalom,
Rabbi Howard Morrison

In anticipation of Yom HaShoah tomorrow night, Jews throughout history have been the "other," the scapegoat, the nation that suffers for the sins of the world.

Consider the book of Esther - "Haman said to King Ahashverosh, there is a certain people scattered abroad and dispersed among the people in the provinces of your kingdom; and their laws are different from those of every people; and they do not keep the king's laws; therefore it is not for the king's profit to tolerate them."

 Jew as the "other" goes back from Amalek to Haman, from the poisoners of the wells in the black death, to the victims of the Inquisition, from the enemy of the Nazis, to the oppressors of today. We Jews are the eternal "other." 

The scapegoating of Jews finds perhaps its most damaging example in the claim by many Christians prior to modern times in that all Jews throughout history are responsible for the death of Jesus. Jews were seen as being capable and guilty of committing deicide.  While most of Christianity has reversed its stance, it fueled the perception of Jew as scapegoat for the last two thousand years. 

The origin of the term scapegoat actually goes back to today's Parsha. We learn the earliest laws of Yom Kippur, including the ancient ritual of the scapegoat. On Yom Kippur, the High Priest rolled lots on two goats. One represented the people of Israel as a holy offering. The other carried away the sins of the people into the wilderness, known as "Seir La'Azazel," literally, the "scapegoat." 

The 20^th century French anthropologist Rene Girard suggests that the ritual represents a fundamental human need. One goat represents our people, our community, the group we are to protect. The other goat represents "the other," the scapegoat, the threat to our community, the people we dislike. It is this "other" who carries on its shoulders the sins of the community. According to Girard, it is natural for a community to have "an other." Throughout history, in community after community, the Jews have been "that other," that scapegoat. Perhaps the most horrendous example of this hatred of Jews was the slaughter of six million Jews by the Nazis, yimach shmam. 

Some old manifestations of Jew as scapegoat include: Blaming Jews for the death of Jesus. Blaming Jews of being responsible for the Bubonic plague. Alleging that Jews poisoned wells in an attempt to kill Christians. Alleging that Jews used the blood of missing children for Passover Matzah.

Some newer manifestations of Jew as scapegoat include: Blaming Jews for the pandemic. Blaming Jews for 9/11. Blaming Jews for economic depressions. Blaming Israel and only Israel, and by extension Jews and only Jews, for conflict and violence in the Middle East.

Can we not see these vile Chamas protests on campuses in North America as the most contemporary forms of scapegoating. I have not heard of one person from any campus protest even acknowledge the murders of October 7 or the taking of hostages. But I have heard Israel as being blamed and accused of genocide.

While the following Mitzvah in the Torah seems far off; after the Exodus from Egypt, we are commanded not merely not to hate, but to learn to love the stranger, the other - "Love the stranger, for you were strangers in the land of Egypt (Deut. 10:19).

Shabbat Shalom,
Rabbi Howard Morrison

While the opening chapters of Exodus, introduce us to Moses and Aaron, the Biblical text is replete with the accomplishments of women:

Shifra and Puah, the midwives who disobeyed Pharaoh's edicts.

Miriam, who accompanied baby Moses floating down the Nile, ensuring his viability. Later on, she lead the women in song and dance after crossing the Reed sea.

The daughter of Pharaoh, who received and raised Moses.

Yocheved, the biological mother of Moses, who weaned and nurtured him.

Tziporah, the wife of Moses, who was the one to circumcise their sons.

And more!

The Talmudic Sages teach us - On account of righteous women were the Israelites redeemed from Egypt.

Fast forward to the Talmud and the early compilations of Jewish law - Men and women are commanded to observe all of the 365 "thou shalt not" commandments of Judaism. Men and women are commanded to equally observe most of the 248 "thou shalt" commandments of Judaism. Now comes the rub, on which essays and books have been written from all kinds of viewpoints.

"Women are exempt from the obligation of observing positive time bound commandments." If there was an original reason, it is lost. Lots of conjecture emerge: Women are homemakers and should not come into conflict between time bound prayer, for example, and child rearing. Or, women do not need to have positive time bound commandments because their inherent nature and sexuality differ from the needs of men. Now comes another rub, over the generations, there have been many exceptions to the rule. So, while, hearing the shofar and dwelling in the Sukkah are timebound, women are customarily expected to observe these Mitzvot.

Fast forward to the 1950's and 1960's - Beth Emeth Bais Yehuda was founded as a Traditional Conservative shul. At the time, almost every Conservative shul accepted the halakhic legitimacy of family or mixed seating. The idea of separating the sexes in shul was seen as a custom not a law, one that developed in the Middle Ages, as in Churches as well. The original precedent for separating the sexes took place as a one-time segregation in the Holy Temple during Sukkot because of frivolity, but was not intended for all time. That there was a designated area in the Holy Temple called a "women's section" was in name only. Many activities centering around men took place in the "women's section (Ezrat Nashim)."

Jewish tradition distinguishes between law and custom. Laws are binding and are interpreted by a community's elected rabbi. Customs are discussed with the rabbi but are ultimately decided by the congregation's leadership after rabbinic validation. 

Traditional Judaism is not static or monolithic. It evolves organically and carefully. Consider the twenty-three plus years I have served as your rabbi. Prior to 2004, women officers were not allowed to sit on the Bimah. Back then, I suggested that there was no religious distinction between the pews on the floor and the seating on the Bimah. Since then, women officers have sat on the Bimah. This was a change in custom, not law.

After a two-year period of study, the board ratified that women could chant the Haftarah on Shabbat and Yom Tov. I taught that the recitation of the Haftarah was a matter of custom which originated when Jews were forbidden from reading Torah by non-Jewish censors. Since 2004, women have been welcome to chant Haftarot.

When I came to Beth Emeth, children 12 and under were not welcome into the main sanctuary until 12 noon. It took eight years for this policy custom to be changed so that all Jews could pick their service of choice and so that multi-generational families could sit together in the main sanctuary on the High Holy Days. 

In the early 2000's, women were permitted to hold Torah scrolls during Simchat Torah Hakafot and to conduct their own women's Minyan, performing the entire service without modification.

All of these changes, or modifications, were about matters of custom, and not reinterpreting actual law, which is a more challenging endeavor.

Fast forward to now - About two years ago, our shul began a strategic plan on all sorts of topics. A survey was sent to the entire congregation. On ritual matters, the sizeable majority of respondents wrote to keep the shul Traditional (whatever that meant to the respondents) AND to incrementally expand the role of women's participation in services.

What is a rabbi to do? In the past year and a half with the participation of our ritual committee, executive, and board of directors, I have sought to expand those areas which are based on CUSTOM and not LAW. In discussing a number of possibilities, the following was approved at the April 16 meeting of the board of directors. Please understand the role of rabbi and shul leadership when it comes to custom. The rabbi determines what is PERMISSIBLE. Then, the board determines if the PERMISSIBILTY is communally ACCEPTABLE.

After my presentation just a couple of weeks ago, the board voted unanimously in favor to allow the following:

1. Women may open and close the Ark at all services in the same manner that men currently do.
2. Women may be invited to do Gelilah, the wrapping and dressing of the Torah scroll after it has been lifted, in the same manner that men currently do.
3. Women may receive the Maftir Aliyah at all services when a Haftarah is chanted. On this point, please understand that there is a halakhic/legal difference between the Maftir Aliyah and the preceding Aliyot. All other Aliyot are based on a number of different halakhic criteria which does make distinctions between men and women. None of this applies to the Maftir Aliyah, which is meant solely to honor the person who will chant the Haftarah. This is the case whether or not we read from one or more Torah scrolls in any given service. The permission of women receiving the Maftir Aliyah is an extension on the custom of women chanting Haftarot, which was allowed at Beth Emeth in 2004. Also please understand that the Maftir Aliyah includes reciting the prescribed Berachot and/or chanting the Maftir Torah text.

I gave my rabbinic approval for these three items as being permissible customs for Beth Emeth, and the Board ratified these as meaningful and acceptable practices for our shul.

I will conduct an explanatory evening on this topic Thursday May 9 at 7:30PM.

The implementation date of the new customs will take effect on Shavuot Wednesday and Thursday June 12-13.

During the Pesach holiday which honors the tradition of righteous women in Jewish tradition, now is an appropriate time to have deliberated, studied, and decided on incremental roles for women's participation within the ethos of Beth Emeth continuing to be regarded as a Traditional Conservative synagogue.

Chag Sameach,
Rabbi Howard Morrison

On the second night of Pesach, we began to count the 49 days of the Omer. This seven week daily counting unites Pesach and Shavuot. The planting of the Spring harvest becomes connected with the ripening of the first fruits. The Festival of freedom becomes connected with the giving of the Torah.

Originally, a time of great joy, sadness entered this season with the tragedies of the Bar Kochba revolt, medieval episodes of Jew-hatred, the Shoah, and more. Thus, many Jews refrain from weddings and even haircuts for much of this season.

In our time, the tragic events of October 7th and the acts of hatred targeted against Jews world-wide intensify the semi-mourning of the Omer period.

As we count each day, may we make each day count in terms of celebrating joy, grieving over loss, and refining ourselves spiritually and morally at this time of year.

Shabbat Shalom and Chag Sameach,
Rabbi Howard Morrison

From the River to the Sea:

It split once for Moses and once for Joshua.

The water ran away from them

Like the fox in my backyard who

Runs away from my dog.

The fear is different.

But the result is the same. One runs and hides,

And the other crosses without worry.

I listen to the chants

for the water to split again

And then drown the people

Who purify water and cure illnesses.

The ones who yell are like the fox

Who thinks he is winning by killing my chickens,

Tearing up my garden and

Multiplying faster than I can see.

It seems they have all taken a toxic bath

Of hate and do not realize

That the waters are not going to split again,

And my dog, who loves, life, will soon end the hatred.

"Hayav Adam Lirot et Atzmo K'Ilu Hoo Yatza Mi'Mitzrayim - One must see oneself as one who came out of Egypt:"

One must see oneself as one who came out of Be'eri. Out of Kfar Aza. Out of Sderot. Out of Ofakim. Remember and do not forget until the final day. Not to seed more fear, but to ready our hope. Elderly will again sit on the lawns of Be'eri. The streets of Sderot will be filled with children playing. Torched houses will be painted over. Plowed fields will be furrowed, and tomatoes will be picked. The existential threat will be removed. This is not a prophecy of consolation. This is our next agenda.

Speak Out:

First, they came for the Zionists, and I did not speak out - because being anti-Zionist is not anti-Semitic.

Then they killed civilians and took hostages, and I did not speak out - because Israelis are colonialists.

Then they raped Jewish women, and I did not speak out because I did not believe the victims or the bodycams.

Then they came for the Jews in traditional attire, and I did not speak out - because they chose to set themselves apart.

Then they came for the Jews who dress like me, and I did not speak out - because they are white and are excluded from our DEI policy.

Then they came for me - and there was no one left to speak for me.

The West is next.

AND . . . 

We prayed for peace and the fulfillment of dreams. And we awoke to a nightmare. A nightmare so unreal that we didn't believe it and still can't comprehend the truth. It happened! The unimaginable. . . . 

Now we are left with the aftermath. . . And shock, And questions, And responsibilities, And burdens, And fears, And disbeliefs, And, And, And. . .. . 

Please God, as we enter this season of liberation and renewal, we ask that you watch over us and our Israeli brothers and sisters . . .

That you bring the hostages safely home from the narrow spaces

That you help heal the wounded.

That you offer comfort to the bereaved.

That you offer healing to shattered souls.

That all innocents are protected.

That there are changes in hearts and minds. 

That there be love . . . 

That there be peace . . . 

That there be goodness in all of its iterations . . . 

And, And, And . . . 

Amen!

Chag Kasher V'Sameach
Rabbi Howard Morrison

Parshat Tazria is not linked necessarily to the upcoming festival of Pesach. It is isolated from the special Sabbaths which have led up to Pesach in preceding weeks, such as Shabbat Parah and Shabbat Ha'Chodesh. The Shabbat following Tazria, the one immediately preceding Pesach, is called Shabbat Ha'Gadol.

While Parshat Tazria is a stand-alone parsha, I would share the following comparison and contrast with Pesach. In the Parsha, one who is diagnosed as having a contagious disease is mandated to exclude himself/herself for periods of seven days at a time. The Pshat (plain meaning) is a physical condition. The Drash (rabbinically interpreted meaning) extends the physical condition to a foundation of moral illness, stemming from gossip, falsehoods, slander, and the like. One's exclusion, however, is temporary. Once the contagious disease has been completely removed, such an individual is reintegrated into the community of Israel.

Consider Pesach - This is the ultimate inclusionary holiday. For example, at the outset of the Seder, we proclaim, "All who are hungry come and eat." Later on, the four kinds of children symbolize all kinds of demographics, backgrounds, ideologies, beliefs, and practices. All are included to sit around the Seder table. Our major concern is the proverbial fifth child, who has chosen not to attend or has been made to feel that he/she cannot attend.

Tazria and Pesach contain elements of exclusion and inclusion. Ultimately, regarding both, the goal is for inclusion of the highest order.

Shabbat Shalom,
Rabbi Howard Morrison

This week's Torah portion begins with the joy and marvel of birth. We read of Torah laws regarding a woman who has given birth. The Mitzvah of Brit Milah on a boy's eighth day is reiterated after having been originally revealed to Abraham regarding his son Isaac.

Early in the Parsha, we learn of a skin affliction called "Nega Tzaraat." Such a person is examined by the Kohen, sent out of the camp for seven days at a time, until the person is completely healed and re-entered into the camp of Israel.

Our Sages understood this plague as originating from a moral illness. They note that the word for one who has a skin disease, "Metzora," can also be read as "Motzi (shem) Ra," literally, "one who has spread falsehood and gossip about another person."

A hint toward this rabbinic understanding can be found in a narrative when Miriam gossiped and spread falsehood about Moses to their brother Aaron. She was stricken with a skin affliction and banned from the camp, until she was completely healed. One may surmise that her physical illness started with her committing the sin of slander.

Often, acts of evil and horror originate with how one speaks and regards another. This can be evidenced in families, social relationships, communities, and nations. 

While Israel was co-existing with her neighbors on October 6, those who deny Israel's right to exist attacked our people in an unprovoked manner on October 7. Already going back many years, these attackers and those who inspired them had gossiped, slandered, and spread malicious lies about Israel and the Jewish people. Since October 7, further lies, slander, and gossip have spread around the world, often culminating with acts of violence perpetrated against our people.

Less than two weeks before Pesach, may we work to repair broken relationships in our families and in our local communities. May we see the day when the vision of the Prophets comes true, "Nation shall not lift sword against nation; neither shall they learn war anymore."

Shabbat Shalom,
Rabbi Howard Morrison

Talk about highs and lows - Our Parsha begins with the highest of highs. Aaron and his four sons are inaugurated as Israel's officiating priests. The celebration extends over an eight-day period. For the first time, the people bring various sacrifices for the Kohanim to offer on the altar, which are accepted by God. What a period of time that had to be, worth witnessing if we had a time machine.

Then, almost without warning, the Torah text switches gears. Two of Aaron's sons, Nadav and Avihu, bring a strange offering which God had not commanded of them. No detail as to the wrongdoing is provided. Nadav and Avihu die on the spot.  Our commentators are left to offer guesses and conjecture. Were they drunk? Were they disrespectful of Moses and Aaron? Were they wrong to innovate a ritual that was not sanctioned by divine authority? as well as other guesswork.

What the Torah text does provide is the stillness and shock in a parent's response. The Torah is completely silent about a mother's response to the sudden deaths of two children. All we know in a father's response is the statement, "Vayidom Aharon - Aharon was still, silent, in shock, dumbfounded." It is not clear how to translate "Vayidom."

This year, I can only imagine that expression as an apt response to parents who learned that their sons and daughters died on October 7^th at the hands of human animals.

This year, I can only imagine that expression as an apt response to parents who learned that their sons or daughters were taken hostage and who are still missing in captivity.

This year, I can only imagine that expression as an apt response to parents who learned that their IDF children have died trying to protect our nation called Israel.

This year, I can only imagine that expression as an apt response to parents who learned that their children died in other acts of evil and terror.

In just over two weeks, we will celebrate Pesach. Our cups of wine will be diminished not only during the recitation of the ten plagues but throughout the Seder. The fifteen verses of Dayyenu will not feel complete because we are at war; we still have some 134 Israelis missing in captivity; the evil of Hamas has exacerbated local forms of anti-Jewish evil throughout the world and certainly right here in the GTA.

This year, our Seder will truly have the feeling of "Ma Nishtanah," feeling very different. Will you light at an extra candle for the loss and carnage? Will you have a separate chair like the one on this Bimah with pictures of hostages? Will you incorporate additional readings and prayers at your table? On the shul website, we are equipping you with some ideas.

Consider the following, in the spirit of today's Parshah, where Aaron had no words:

"I have no words - Words fail and we stand in shaken silence. Words fail and we stand in despairing tears. And then, because we are human, and because we love life, we try to summon words (CCAR Passover Haggadah supplement - on our website)."

"Nothing left but tears - I must be made of water. I have nothing left but tears. . . . Oh, this heartbreak, silence howling. Oh, this heartache, terror prowling. I must be made of water. I have nothing left but tears. (CCAR Passover Haggadah supplement - on our website)."

Shabbat Shalom,
Rabbi Howard Morrison

As I shared last week, the Talmud informs us of a time when children were first introduced to the study of Torah with the opening chapters of Vayikra and not the familiar stories of Bereishit and Shmot. Sacrifices are pure, and children are pure. Let them be bound with each other. 

For millennia, our people worshipped God with ritual sacrifice and an accompaniment of verbal prayer. Some sacrifices were of animal content, others of vegetable content, some were a matter of choice, some were a matter of obligation. Some sacrifices were completely consumed. Some sacrifices were eaten only by the Priests. Some sacrifices were eaten by the community. Some sacrifices were consumed over time, and others right away.

Last week's portion of Vayikra and this portion of Tzav are almost identical. Vayikra begins with voluntary sacrifices based on the starting point of Israelite practices. Tzav begins with obligatory sacrifices based on the starting point of the kohanim who oversee the ritual process.

The categories of the sacrifices included striving to ascend spiritually, expressing compassion to the poor, dealing with feelings of guilt and sinful behavior, sharing gratitude, aspiring for peace and wellbeing, and more.

While the ancient rabbis lived when there was no more Temple in Jerusalem and no more altar on which to bring sacrifices, volumes of rabbinic literature are replete with details of the Temple and sacrificial system, as well as post-Talmudic compilations of Jewish law. So - did the early rabbis want the Temple and sacrificial system to be brought back as soon as possible? Do we not add meditations after the Kaddish D'Rabanan and after the Amidah for the restoration of the Temple speedily in our day? Or perhaps were the early Sages reverential to a past system but also content to evolve Judaism into a new pattern of behavior? In one ancient story, Rabbi Yochanan consoles his colleagues after the destruction of the Second Temple saying that the new altar is the performance of deeds of lovingkindness. Is that comment meant for a temporary period of time? Or for all time to come?

Today, there are Jews who fervently pray for a restoration of the ancient Temple practices. There is a special Yeshiva for Kohanim in the old city of Jerusalem preparing for that day to come. 

Today, there are Jews who pray the words for a restoration of the Temple but who envision it metaphorically or in vegetarian terms.

Today, there are Jews who refer to the Temple rituals of yesteryear in past tense language as a legitimate stage in the development of Jewish history.

Regardless, until forces larger than yours and mine emerge, our early Sages transformed the imagery of sacrifices into our words and ideas of today: The Amidah, recited three or four times a day, links us to the bringing or burning of sacrifices three or four times a day. The categories of the sacrifices called Olah, Mincha, Chatat, Asham, Todah, and Zevach Shelamim are now found in verbal ideals when one ascends to the Torah for an Aliyah; when one gives Tzedaka to the less fortunate; when one asks for forgiveness for accidental wrongdoing;  When one confesses one's sense of guilt; when one prays with the notions of gratitude and peace.

The original term for the sacrificial service, Avodah, became known as Avodah She'b'lev - the service of the heart.

No one today observes Pesach as it was done in Temple times. Back then, one brought a Paschal lamb to the Temple, had it slaughtered, and then ate it with family and friends combined with Matzah and Marror. Soon after the Temple's destruction, the same Sages who constructed our prayerbook developed the Haggadah and the Seder. A textbook containing fifteen steps, based on fifteen steps ascended by the Levites in the Temple, became our Passover manual. The removal of Chametz from many of the daily sacrifices became the removal of Chametz from our private homes prior to Pesach. 

In a non-leap year, Parshat Tzav, today's portion, would coincide with Shabbat Ha'Gadol, the Great Sabbath preceding Pesach. This year, Parshat Tzav reminds us that Pesach is just over three weeks away. Now is the time to prepare - Review your Haggadah. Maybe purchase a new edition or various editions with more illustrations, instructions, and meaningful commentary. On line, you will find many examples of incorporating the new Jewish reality caused by October 7^th into your Seder experience. For some of us, "next year in Jerusalem" will take place in a number of weeks. We all truly understand sadly the statement, "In each and every generation there are those who arise to annihilate the Jewish people," and so on.

Literally or symbolically, we the Jewish people have always had to make sacrifices for our wellbeing and survival. We will continue to offer up the necessary sacrifices for the refinement of our people and our distinctive way of life.

Shabbat Shalom,
Rabbi Howard Morrison

In just a little over three weeks, we will sit at the Pesach Seder and recite the Haggadah. The number four pervades the Seder ceremonies: Four questions, four kinds of children, four cups of wine, and more.

Parshat Tzav contains a number four, which is barely noticed. In regard to the tradition of the Cantillation notes, known simply as Trope, the Shalshelet appears four times in the entire Torah. The Shalshelet, literally, "a chain," contains three cycles of five notes up and down. Many commentators suggest that the Shalshelet conveys a sense of hesitation or anxiety. The first three references all appear in the book of Bereishit-Genesis:

1. "Still he delayed," referring to Lot and his family delaying their leaving from the wicked cities of Sodom and Gomorrah (Genesis 19:16).
2. "And he said," referring to Abraham's servant  perhaps pausing or anxious in having to find a suitable mate for Isaac, at Abraham's request (Genesis 24:12).
3. "But he refused," referring to Joseph refusing the advances made by Potiphar's wife. Perhaps Joseph wavered before he ultimately refused (Genesis 39:8).

The fourth and last Shalshelet appears in this week's portion, Parshat Tzav. The cantillation note appears over the Hebrew word, "Vayishchat - he (Moses) slaughtered it (Leviticus 8:23)," referring to the ordination ram. As Aaron and his sons were being ordained as Priests to officiate the sacrificial rituals, perhaps Moses hesitated or showed anxiety in that his brother was selected to serve as Kohain Gadol and not Moses himself.

Every cantillation note has its purpose in helping us sing, understand, punctuate and interpret the Torah's texts. Given that the Shalshelet appears only four times in the entire Torah, we are encouraged to take an even closer reading of these particular sections.

The number four is here, with lots more fours coming soon at the Pesach Seder.

Shabbat Shalom,
Rabbi Howard Morrison

Tonight, we will celebrate Purim. Should our celebration be tempered because of October 7 and its aftermath? I think not. Just as we celebrated Simchat Torah in full when the horrors were first revealed, we need to also celebrate Purim in full. After all, the story of Purim and Hamas is really one and the same - a despot intends to wipe out every single Jew. It is perhaps more than ironic that the spelling of and evil of HAMAN is almost identical to the spelling of and evil of HAMAS. 

Tonight, when we make the noise centered around hearing Haman, the nose is not merely a relic of eras past. The noise is a real noise of anger, concern, fear, exclamation, and affirmation. I suggest that each time we hear or say Haman tonight or tomorrow, we must read the name Hamas into the name of Haman.

With the equation of Hamas and Haman in mind, we need to be modern day Esthers and Mordecais. Whether cousins or uncle/niece, the two heroes represent the unity of two different kinds of Jews. Mordecai represents the traditional religious God-fearing Jew. He refused to bow before Haman on religious grounds. Esther appears to have been a more secular Jew of her time, at first needing to be persuaded by Mordecai. Nevertheless, soon enough, she learns the lesson that Haman's plans do not distinguish one Jew from another. Every Jew is in the same boat. Esther comes to understand this lesson.

I have read that some liberal synagogues will be omitting chapter 9, the chapter after Mordecai and the Jews are saved, and Haman and his immediate followers are slain. In chapter 9, we read how the Persian Jews went on to kill 75,000 Persians. Some Jews today, especially given what is taking place, are morally troubled to read such a chapter. I disagree! If so, let's cancel the entire book. Let's take the book of Esther out of the Bible. We should all understand that the book of Esther is to be read as historical fiction. While based on true events, the story expands and exaggerates. It is kind of like a movie when the introduction says "inspired by true events."

The fact of the matter is there is no historical record at all of the Jews killing 75,000 Persians. That does not mean our people did not think about revenge in a large graphic way. However, to think revenge and to act revenge are two different things. Jews are not allowed to exact revenge on the innocent, even when we must eradicate evil so that it does not repeat itself.

Just imagine if a single rocket fell over the GTA taking out 1200 people, or whatever number you wish to imagine. Wouldn't you and your government do whatever would be necessary to prevent a single rocket from being launched again? Such a response is not about murdering innocent civilians at all. Now imagine a place like Israel which has suffered from the launching of thousands upon thousands of rockets hurled indiscriminately. What would you do? Would you equivocate like some leaders are doing now???

We need all Jews and as many non-Jews as possible to understand that the evil of Amalek, Haman, Hitler, and Hamas must be uprooted from their core.

We need all Jews and as many non-Jews as possible to emulate the will and resolve of Esther and Mordecai, and not placate to the politics of evil.

We need as many as possible to come to shul tonight, with costume and noisemaker, to celebrate the fullness of Purim with all its joy and chaos.

Shabbat Shalom and Chag Purim Sameach,
Rabbi Howard Morrison

This coming Shabbat is Shabbat Zachor, the Sabbath of remembrance, which always precedes Purim. On it, we are commanded to remember what Amalek did to our ancestors in ancient times. On Shabbat morning, we read a passage from the Book of Devarim which opens with the words, "Remember what Amalek did to you on your journey after you left Egypt." We read a special Haftarah from the book of Samuel, which harkens back to Agag, King of Amalek. On the evening and morning of Purim, we chant the Book of Esther, in which we read about "Haman the Aggagite," Haman being an Amalekite descendent of King Agag. Also on Purim morning, we read the original incident of Amalek which is recounted at the end of Parshat B'Shallach.

This year, the name and history of Haman take on added significance. In English, the spellings of Haman and Hamas are almost identical. It is noteworthy that what Haman intended to do to the Jews of ancient Persia is the same form of evil that Hamas has done and continues to do with our brothers and sisters in Israel and in other parts of the world.

When we attend Purim services and make loud noise over the name of Haman, I encourage us also to have a contemporary form of Haman in mind - the evil terrorist group known as Hamas.

May our loud noise drown out and help lead to an eradication of Hamas, just as Haman and his followers were ultimately destroyed in ancient times.

Shabbat Shalom and Chag Purim Sameach,
Rabbi Howard Morrison

In the last Portion of Shmot, Moses publicly reveals all of the inventory and values of every item donated for building the Mishkan-Tabernacle. At this season of the year, such a portion is an accountant's delight, as this professional puts to paper all of our financials just prior to our taxes being due.

Why did Moses put everything public when these funds were not for his own personal purposes? Precisely so that no one would suspect even Moses from stealing or profiting in any way. The Midrash explains that some people might have accused Moses of pocketing their gifts which were intended to make a communal house of worship.  The fact the Moses was not above public scrutiny teaches that no single person is above public scrutiny. This lesson is especially appropriate for those who deal with other people's funds. A tragic and extreme example was the business dealings of the late Bernie Madoff, who misappropriated the funds of hundreds of clients who put their trust in him.

Parshat Pekudei teaches above all else the importance of accountability and transparency - lessons not only for Moses, accountants, or financial investors, but for each and every person.

Shabbat Shalom,

Rabbi Howard Morrison

Sermon delivered this past Shabbat (March 9, 2024)

 Today's Parsha of Vayakhel reads almost identical to Terumah just a few weeks ago. In both, we read of the artisans, Betzalel and Oholiav, who design and craft the beauty of the Mishkan, the Tabernacle. The people had offered all kinds of gems starting with gold, silver, and copper to beautify Judaism's first central gathering place. If Terumah was the conceptual design, then Vayakhel is the execution of that design almost word for word.

Precious gems and stones define the beauty and purpose of the Mishkan. For example, the portable Ark was laid with gold on the outside and inside to teach that one's character should be internally and externally consistent. The High Priest wore 12 different kinds of gemstones on his breast plate, recognizing the distinctiveness of every Jew and also knowing that all Jews are part of a singular whole.

Just under one month ago, after a miraculous IDF plan, two of the hostages, Fernando Marman and Louis Har, were rescued by IDF special forces. For them, the theory of Terumah became the actualization of Vayakhel. These two liberated captives were seen as precious gems by their liberators, akin to the splendor of the Mishkan and the Priestly garb. The security forces remarked, "The diamond are in our hands." Subsequent to that great rescue, the sentiment is now "No rest until all the diamonds are in our hands." For our people, the question is not IF bur rather WHEN all the hostages are brought home.

In Jewish law, Pidyon Shevuyim, the redemption of captives, is a supreme Mitzvah. The great challenge for Israel now is how to fulfill that Mitzvah without becoming an enabler to the evil forces of Hamas. There is no doubt in my mind that every Jew, every leader of our people, has the same goal in mind.

In these final Torah portions of Sefer Shmot, the first ever Tabernacle symbolizes the unity of our people. Our Parshah today began with the words, "Vayakhel Moshe Et Kol Adat Bnai Yisrael - Moses assembled all the entities of the Children of Israel."  The precious stones on the Priestly breastplate symbolize the unity of our people.

The architects, Betsalel from the largest tribe and Oholiav from the smallest tribe, symbolize the unity of our people. Today's Maftir of Shekalim, also read in last week's Parsha, symbolizes the unity of our people where every 20 year old and up contributed the same exact amount of a half-shekel.

I hope and pray that long before our solidarity mission to Israel we will hear good news about many more if not all of the remaining precious gems of our people being restored to our hands.

Shabbat Shalom,

Rabbi Howard Morrison

This year, our new Director of Family Engagement, Avivit Yoffe, envisioned a new kind of Bar/Bat Mitzvah enrichment program. In years past, we would hold a monthly session on a weeknight in shul with periodic field trips on Sundays. Instead, upcoming Bnai Mitzvah were invited to a concentrated program held weekly on eight consecutive Tuesday evenings. Just a couple of days ago, a graduation ceremony was held to honor the seven participants and their families.

Over the last eight weeks, some of the topics included our Shinshinim, Sharon and Omri, taking the students on a virtual tour of Israel, using multi-media technology. On one evening, I provided a tour and explanation of many of the items found in our main sanctuary, including a close-up view of a Torah scroll. In addition, the participants visited the Toronto Holocaust Museum, prepared non-perishable food for the hungry, and more.

This past Tuesday night, each of the seven students shared brief remarks on how the two-month intensive series made a lasting impression on their Jewish identities. 

It is noteworthy that over the last two weeks, our shul has hosted a Bar or Bat Mitzvah on a Shabbat morning in the main service and private family services on three consecutive weekday Torah reading days - last Thursday, this past Monday, and this Thursday. Several additional Bnai Mitzvah ceremonies are soon to come between March and the end of June.

At Beth Emeth, we offer a variety of ways to celebrate Bar and Bat Mitzvah. I invite prospective families to contact me to learn more.

Finally, I wish to thank Avivit for supervising and envisioning this year's Bar/Bat Mitzvah enrichment program.

Shabbat Shalom,
Rabbi Howard Morrison