Rabbi Howard Morrison

Have you noticed there is no Biblical book about Chanukah? For Purim, we have the book of Esther in the Bible, but nothing for Chanukah. These are the two post-Mosaic holidays that have entered our holiday calendar. On both, Purim and Chanukah, we recite the passage, "Al Ha'Nisim," thanking God for the miracles.

For many of us, we have and know the rabbinic accounts about Chanukah found in the Talmud and other rabbinic sources. When the Sages ask, "What is Chanukah?" - we find the famous legendary story about the oil. All the rituals and traditions are found in rabbinic literature: How to light the Chanukiah, where to place the Chanukiah, etc. All of the rabbinic lore is composed over 200 years after the original historical events surrounding Chanukah. So, how do we know about Mattathias, the Maccabees, the military and religious conflicts between the Jews and the Greeks, and between Jews and their fellow Jews?

The answers to these questions are found in the books of the Maccabees, books 1 and 2. Where are they found? They are not in the Tanach, Jewish scripture, where the book of Esther is found for our knowledge of Purim. The two books of the Maccabees are found in a collection known as the Apocrypha, a select number of books which were excluded from Tanach, but which were actually maintained by early Christians between their Old and New Testaments.

It is in the books of the Maccabees where we find the original historical accounts. There, the role of God is downplayed. Chanukah emerges as a military struggle between pious Jews and the Hellenistic Syrian-Greek Empire. Scholars debate on whether or not the Maccabees were akin to freedom fighters or fanatics. Certainly, they were not pacifists. When contemporary religious Jews of the time were killed on Shabbat because they chose not to wage war on the Sabbath, the Maccabees invoked the obligation to fight on Shabbat so that we would live to see future Sabbaths, and because we do not rely on miracles from above. 

Subsequent to the original military emphasis surrounding Chanukah, later Sages and scholars downplayed the military aspects and rather emphasized the role of God and the spirituality of Chanukah. Thus, no Chanukah books in the Bible. While other holidays have volumes of Talmud named for them, there is no volume entitled Chanukah. The literature we have is found in the volume called Shabbat. Clearly, the Sages emphasized spirituality over military necessity

I think of Jewish history and the history of Israel with Chanukah in mind. I think of the last year plus since October 7, 2023. Military and the need for physical aggression have been necessary for self-defense. However, in the larger picture, we want to envision Israel and our history as being centered around God, spirituality, Torah, and Jewish values. We fight when there is no alternative, but fighting is never first choice.

A couple of months ago, I was involved in an interfaith Zoom program on the nature of peace in the Jewish and Christian traditions. You can find it on my blog page. Suffice to say, when my Christian colleague spoke about pacifism in Christianity and the concept of "turn the other cheek," I had to respond that all ethical people would want those ideals. However, what do you do when the other party does not recognize your right to exist and has legislated forms of terror to annihilate you? Pacifism is not an option. Turn the other cheek is not an option. Jewish tradition obligates us to defend ourselves even when you see the enemy approaching to harm you but has not yet physically attacked.

I like the fact that over the centuries, our tradition has ritualized the spirtuality of Chanukah. But we dare not forget its historical and military origins, whose lessons are vital in every generation as in our time right now.

Chag Urim Sameach, 

Rabbi Howard Morrison

A week from today will already be the first day of Chanukah. Other than the joy of gift giving, we ought to concentrate on some of the deeper messages of the holiday.

The word Chanukah itself means dedication. Our Maccabean ancestors rededicated the Holy Temple in Jerusalem after defeating the Syrian-Greek Hellenistic empire, and they restored traditional forms of Jewish practice which had been prohibited.  What are we doing nowadays to rededicate our commitment to our synagogue and to Jewish living?

On each night of Chanukah, we add one additional light to the Chanukiah. This practice is based on a concept - "We increase in holiness and do not decrease." What are we doing nowadays to spread light into a world filled with darkness? What are we doing to enhance spirituality in our own lives?

The second Chanukah candle lighting blessing speaks of miracles in those days and in this time. Some of the miracles associated with Chanukah in the past are the miracles of the lasting oil and the many falling into the hands of the few. What are miracles in our time that we can acknowledge and celebrate?

These are just a few thoughts for us to consider as we prepare for Chanukah -  one week away.

Shabbat Shalom and Chag Urim Sameach,
Rabbi Howard Morrison

Click the link below to watch the Interfaith presentation Rabbi Morrison participated in. 

https://drive.google.com/file/d/1bCZ-Ht7A-Cw56s14ZcTbuewq6vfTk5L0/view 

This Shabbat weekend brings together the weekly Torah portion of Toldot, Shabbat being also the eve of Rosh Chodesh, and the onset of the month of Kislev. The three occasions also provide us with meaningful stories of sibling-like relationships:

In Parshat Toldot, we are introduced to the twins, Jacob and Esau. The story of two brothers who could have been close unravels with tragic consequences. Each parent favors a different child. When a blind father is manipulated to give Jacob the blessing that was due to Esau, the threat of Esau forces Jacob to flee from home. Only many years later when both have families and legacies of their own do the two brothers reunite.

Contrast the Torah's story with the special Haftarah this Shabbat. When Shabbat coincides with the eve of Rosh Chodesh, we read the beautiful tale of a young David and his dear friend Jonathan, son of king Saul. While not technically siblings, these two best friends are completely loyal and dedicated to each other. The Haftarah presents a creative strategy between David and Jonathan which will ensure David's safety at the threat of a jealous king Saul. Siblings, like Jacob and Esau, could learn a lot about friendship and loyalty from two spiritual brothers - David and Jonathan.

On Sunday and Monday, we will transition the calendar from the month of Heshvan to the month of Kislev. Already we begin to think of Chanukah, which centers around the story of five Maccabean brothers led by Judah Maccabee. Their unity, religious piety, and concern for the fate of Judaism propels one of the greatest miracles in Jewish history. The many fall into the hands of the few, the wicked into the hands of the righteous, etc. 

What will your story be? What will be the story of your children, grandchildren, and other relationships? This weekend's calendar puts forward three models of sibling-like relationships: Jacob and Esau, David and Jonathan, and the Maccabee brothers.

Shabbat Shalom and Chodesh Tov,
Rabbi Howard Morrison

I hear it all the time at a funeral, shiva house, and an unveiling - "How did your loved one die?" I guess it is a natural human impulse or need to ask this question.

In Parshat Chayei Sarah, we read about the very first deaths in Jewish history. A generation comes to an end. At the outset of the Parsha, Sarah passes away. We find Abraham grieving and preparing for her funeral. At the end of the Parsha, we read of Abraham's death. The weekly portion concludes the first generation of Jewish history, the finality of the first patriarch and matriarch.

Yet, I would surmise that the Parsha teaches us not to dwell on death. After all, based on the opening words, the portion is entitled, "Chayei Sarah - The life, or even, lives of Sarah." Rather than asking how one died, we should rather ask, how a loved one lived? Life affirming values can then be passed on to following generations of family and to friends.

When Abraham dies, we read that he was "Zaken V'Save'ah - old and satisfied." Rather than focusing on his death, we should rather ask, "What made Abraham satisfied towards the end of his life? " One answer can be found in the narrative between the two deaths. Abraham arranges for the future of his legacy by securing a bride for Isaac. Abraham died in a satisfied manner because he knew before his passing that the generational continuity of his family was assured.

So, when we remember loved ones who have passed on, can we focus on the merit of their lives and the ideals which brought them satisfaction and contentment?

Rabbi Howard Morrison

Our parsha today began with the command for Abram to leave his land, his birthplace, the house of his father. Leaving home is not simply the act of physically moving out nor of achieving economic independence. Leaving home means separating from our parents and finding our own unique voice. It is a psychological leaving. This even applies to our Bar Mitzvah boy today, who has left his parents' home in the sense that he is now Mitzvah observant on his own terms. This very notion was applied to me when a teacher of mine formally installed me as the new rabbi of my first congregation, with my parents and siblings present, back in 1987 in New Jersey.

Three times a day, we Jews pray the Amidah (four times on Shabbat). The prayer begins with a mention of the "God Abraham, the God of Isaac, and the God of Jacob. No - We are not praying to three gods. Why not simply say "the God of Abraham, Isaac, and Jacob?" Did they not worship the same God?

The basic response is that the path Abraham took to God was different than that of his son Isaac. The path Isaac took was different than that of his son Jacob. Each of us must find our own path to God, and our own path on how to live our lives. We cannot simply relive our parents' paths. Children must leave home and find their own way if they are to succeed in the world. 

This is extremely difficult for both parties. Parents find it very hard to let go and let their children find their own paths, and children find it very difficult to leave and establish their own identity and to become their own person. In my own personal case, my thirty-year-old son now lives in New York and has been on his own for the last six years. Jewishly, he identifies himself as Masorti, traditional. My twenty-six-year-old son lives with me, after having served as a lone soldier in Israel and recently completing his four-year degree here in Toronto. Jewishly, he identifies himself as a Zionist first and foremost. Each has embarked on finding his own path in many ways, Jewishly being of part of that growth and maturity.

Our Parsha is entitled Lech Lecha, which literally means, "Go to yourself." Each of us has a destiny, a purpose, a mission, a calling. Abraham not only left his parental home physically, he found his particular calling. Some of us find our calling from the earliest days of childhood, some find it as young adults, some in their middle years, some not until they retire from work, some never quite find it. 

Today and tomorrow, November 9-10, commemorate the 86^th anniversary of Kristallnacht. To survivors, children of survivors, grandchildren of survivors, great grandchildren of survivors, or to anyone of us living two generations later, how is our Lech Lecha, our personal journey, impacted?

This past Monday, November 4, commemorated on the English calendar the 29^th anniversary of the assassination of Prime-Minister Yitzchak Rabin by a fellow Jew at a Saturday night peace rally in Tel Aviv. How is our Lech Lecha, our personal journey, impacted?

In the wake of October 7^th and its aftermath, with surges of anti-Semitism here and around the world, how is our Lech Lecha, our personal journey, impacted?

Just one day prior to the eve of Kristallnacht, a modern-day pogrom brought close to home the horrific memories of eighty plus years ago. After a soccer game in Amsterdam, hundreds of our people were hunted down, beaten up, kicked, run over by cars, and thrown into cold waters. At last report, some were still missing. The only difference from two generations ago - We have a State of Israel which immediately sent rescue planes to save our people. How is our Lech Lecha, our personal journey, impacted by this latest anti-Semitic event?

There is a well-known story about the Hasidic rabbi, Zusya, crying on his deathbed. His students asked why he was crying? Zusya responded, "I see what will happen when I enter the next world. Nobody will ask me why I was not Moses. Nobody will ask me why I was not Rabbi Akiva. They will ask me why I was not Zusya. That is why I am crying. I am asking why I was not the best Zusya I could be."

The greatest tragedy of life is not death. The greatest tragedy is dying without having completed our mission, dying before we know why we lived. Each of us has our personal Lech Lecha, our particular journey on this earth. Each of us has a responsibility to search our own soul and ask the ultimate question - Why did God place me on this earth? What is my Lecha Lecha?

Shabbat Shalom,
Rabbi Howard Morrison

On this past November 4, many of us recalled that tragic date when Prime Minister Yitzchak Rabin was assassinated by a fellow Jew at a peace rally on Saturday night, November 4, 1995. We saw the worst division of our people in that a Jewish leader of state was murdered by one of our own, the first time since the murder of Gedaliah in Biblical times. What have we learned since then? Can unity repair and replace division and strife?

On this Weekend of November 9-10, we will remember the anniversary of Kristallnacht, the night of broken glass in 1938. For many, this was the official beginning of the horrors that would unfold in the Shoah. Now, eighty-six years later, do we remember? Are we passing on the history and lessons to our children and grandchildren? How will we teach the Shoah to Jews and non-Jews in generations to come?

On this Monday, November 11, we will truly remember on Remembrance Day. All Canadians will reflect on those who made the ultimate sacrifice so that we can live with freedom and dignity. At the eleventh hour on the eleventh day of the eleventh month, we will pause to reflect and remember.

I wish us all purpose, meaning, and fulfillment during these November occasions of remembrance.

Shabbat Shalom,
Rabbi Howard Morrison

On Friday and Shabbat, we transition from the month of Tishrei to the month of Heshvan. How awesome was the month of Tishrei with its full month of holy days! 

Heshvan is one of two months which is prefaced by a title. In the Summer, we had "Menachem Av," literally, the comforting month of Av, because the majority of the month comforted us after the first nine days. Who does not want to feel comfort after enduring loss? Heshvan, on the other hand, is prefaced by the word "Mar," which means "bitter," as in Maror, the bitter herbs consumed at the Pesach Seder. Why would this month be prefaced with a challenging term?

After having experienced a month full of commemoration and celebration, Heshvan offers nothing of the sort. As a result, this new month feels bitter and lacking after Tishrei. While the preface came to be a long time ago, the month of Heshvan is even more bitter in that nowadays we observe the anniversary of Kristallnact, November 9-10, as a sort of second Yom Hashoah on the calendar. 

In some of the ancient rabbinic literature, there became the traditions that Sarah the Matriarch died in Heshvan, and that the flood of Noah occurred in Heshvan, which accentuate the bitterness of the month. It is noteworthy that we read of the flood this year on the first day of Heshvan, and we are introduced to Sarah at the end of Parshat Noach and in Parshat Lech Lecha, which are read Shabbat morning and afternoon.

The bitterness of Heshvan looms even larger given the horrific events of the last thirteen months. Israel's wars on all sides, the continued concern for 101 hostages, and the surge of anti-Semitism around the world all accentuate the mood of Heshvan.

Perhaps one day soon, the preface of "Mar-bitter" will be decreased or even removed when a new kind of joy will enter the Jewish world. In the meantime,  the bitter Cheshvan is just one month, while most of the remaining months contain uplift and celebration. 

May we use the new month of Mar Heshvan as time to reflect and to pave the way toward better times for all.

Shabbat Shalom and Chodesh Tov,
Rabbi Howard Morrison

A new Torah reading cycle has begun and a new beginning, as it were. Now, a year later since October 7^th 2023 and its corresponding date of Shemini Atzeret-Simchat Torah, Parshat Bereishit comes to offer some significant lessons, from each of the opening chapters.

In chapters one and two, creation narratives, God separates light from darkness, resulting in the creation of each day of the week. We understand that there is a clear distinction between light and darkness, truth and falsehood, good and evil. There is nothing complex or complicated. There is no need for "context." It is sad, tragic, and unfathomable that leaders of Western nations just do not get it, either refusing to accept moral clarity, or ridiculously being unable to accept moral clarity.

If the opening two chapters come to teach about MORAL CLARITY, chapter three comes to teach about MORAL AWARENESS. After Adam and Eve eat from the forbidden tree of knowledge, they are suddenly aware that they are naked. God asks, "Ayeka-Where are you?" Of course, God knows where Adam and Eve are physically. Rather, God is asking "Where are you morally?" Are you not morally aware that you committed a forbidden act against God, for which there are consequences?

Chapter four then comes to teach about MORAL ACCOUNTABILITY. Murder enters the world. Cain murders Abel. God exclaims to Cain, "What have you done? Your brother's blood cries to me from the ground." For the past year, the blood of our brothers and sisters cries out to us and to the world. Cain now becomes morally accountable for what he has done. He will literally wear the mark of Cain on his forehead wandering throughout the world, being punished, and having to contemplate what he has done. Recently, after most of the world has done little or nothing, it has fallen on Israel to take precise targeted action to demand moral accountability over what the progenitors of evil have perpetrated during the past year. 

Bereishit, the book of Genesis, opens with absolute and eternal values: Moral Clarity, Moral Awareness, and Moral Accountability! May we and the world around us pay heed to these eternal lessons of life.

Shabbat Shalom,
Rabbi Howard Morrison

Shemini Atzeret is one of four occasions on which Yizkor is recited during services. The tradition evolved that we hold formal remembrance services at the end of seasonal times. Thus, Yizkor is recited on Yom Kippur, which concludes the Ten Days of Repentance. Yizkor is recited on Shemini Atzeret which concludes the Fall Festival season. Yizkor is recited on the last day of Passover, and Yizkor is recited on the second day of Shavuot in the Diaspora.

At Beth Emeth during every Yizkor service, we pause to remember deceased loved ones in our families and in our congregation. We also pause to remember those who perished in the Shoah, from acts of terror, in Israel, and for Canadians who died fighting for our freedoms. In recent years, we also dedicate the newest plaques which have been affixed to our memorial boards in the past year.

This year, there will be an additional aspect of our collective remembrance. In the late Summer, we registered to participate in a program called "The Simchat Torah Project." Beth Emeth is one of 1600 synagogues around the world to receive a special Torah mantle in memory of all those who fell on October 7, 2023 and its aftermath. Each mantle is unique in that it bears the name of a particular fallen Israeli as well as containing a reference to all the fallen. The mantle we recently received bears the name of a particular IDF staff sergeant who was killed in battle on October 31, 2023. We will dedicate this special Torah cover during Yizkor on Shemini Atzeret.

I invite you all to join us this coming Thursday morning for Yom-Tov services in general and a special Yizkor ceremony. 

I wish us all a continued Chag Sameach and fond memories of all who are dear to us.

Rabbi Howard Morrison

Sukkot is known as Chag Ha'asif, the Festival of ingathering. In ancient times, one gathered the crop of the Fall season during Sukkot. In later times, the people were gathered to dedicate the first Temple of Jerusalem during Sukkot. Subsequently, we gathered ourselves in the second Temple and synagogues during Sukkot.

In addition, we gather the four species during Sukkot. They represent four diverse kinds of Jews, and they represent the spine, eyes, heart, and lips in our bodies. We serve God with all we have.

For those of us privileged to build a Sukkah, we gather family and friends for meals and festivity in our Sukkah. In the sixteenth century, the same mystics who gave us Kabbalat Shabbat, also gave us a beautiful ceremony called Ushpizin, literally,  exalted guests. For the seven days of Sukkot, we ingather Biblical heroes who were known as shepherds into our Sukkot: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. The mystics also included a variety of Biblical women to accompany the men. Various traditions exist, including for example: Sarah, Rebecca, Leah, Rachel. Miriam, Devorah, and Ruth.

Who might you invite to be a spiritual guest in your Sukkah? A deceased relative? A famous Jew from the past? 

This year, in the wake of the first anniversary of October 7, consider inviting the following exalted guests:

On night 1 - all those currently hostage and held captive, kept from their homes and their families.

On night 2 - all those who lost their lives on October 7, who we hold dear in our hearts.

On night 3, all those who bravely stepped forward as first responders, bringing hope and healing along their path.

On night 4 - all those soldiers who have stepped up to fight for justice, to bring home our beloveds.

On night 5 - all those who have provided aid, supporting the suffering, bringing care

at each step.

On night 6 - all the children whose lives have been interrupted. whose schools and families are far from the normalcy children deserve.

On night 7 - all the innocent caught amidst violence they do not deserve nor desire.

Conclude each Ushpizin night with - We invite you here with us, under our Sukkat Shalom, a shelter of peace.

Chag Sameach,
Rabbi Howard Morrison

The origin of the circus and it being called "The greatest show on earth" is Talmudic in origin. During the days of Sukkot in Temple times, our ancestors celebrated 'Simchat Bait Ha'Shoevah-A water drawing festival." The Talmud vividly describes the great Sages celebrating as if they were circus performers, juggling torches lit with fire and other feats of great risk. The Talmud states, "One who has not seen the Water Drawing Festival has not seen real joy." In reality, these celebrations anticipated the rain season and prayers for a healthy rain in Israel.

The above description is just one of the reasons why Sukkot is called "Zman Simchatenu-The season of our joy." In addition, we rejoice in that we begin to perform new Mitzvot soon after Yom Kippur has ended. We are reminded of the concept, 
"Simcha Shel Mitzvah- The Joy of observing commandments."  Also, we celebrate the joy of gathering the Fall harvest bounty. The Torah associates the Hebrew word for joy more with Sukkot than any other festive occasion,  and much more.

As a day school student in my youth, regular classes were cancelled during one day of Chol Ha'Moed so that we could symbolically recreate the joy of Simchat Bait Ha'Shoevah. Even nowadays, I notice some synagogues and educational institutions doing the same.

I encourage us all to find our own way of experiencing a genuine spiritual joy during Sukkot, the greatest show on earth.

Chag Sameach,
Rabbi Howard Morrison

As a child, doing Mitzvot right after Yom Kippur was an important theme, at least for my dad.

As a one-man house committee for the shul, for many years - dad, I, my brother, and a few others came back to shul after breaking the Yom Kippur fast to build the shul Sukkah. On the following day, the three of us would build our backyard Sukkah, comprised of green canvas walls and a bamboo carpet of Schach. My mom and two sisters would prune branches from the front lawn and tuck them into the Schach. These practices went on for many years.

Long before the internet, emailing, and texting - When I was in rabbinical school in New York during the 1980's, I received a package from my folks from the Boston area. In it was the weekly edition of the local Brookline newspaper. The cover story depicted my family's age-old Sukkah pancaked to the ground after a strong wind blew it down. Somehow, the paper picked up on the story. My parents thought I would get a kick out it. Instead, I called in a panic to see if everyone was alright, and complained why I was not told sooner. My family did rebuild the Sukkah quickly right before the holiday began.

I have been blessed to know of many Sukkahs throughout my life. When personal circumstances prompted me to move from a home, where I always had a personal Sukkah, to a condo building, where I cannot build my own Sukkah, I am comforted that many people now invite me, and that I can bring my own meals to the Beth Emeth Sukkah. When that transition happened, I donated my Sukkah to the shul. Kelvin, the shul custodian, tells me that each year, parts of my Schach are added into the Beth Emeth Sukkah. So, a part of me remains right here.

Sitting or dwelling in the Sukkah means so much to me - family, friends, and meal celebrations from the past; a one-month club house before dad insisted on taking it down; sitting under the sun by day and the moon with its stars by night; rushing inside after Kiddush when the rains came in strong; or rushing inside before the lunch meal was over because the bees decided to hijack our meal on a hot day. Yes - The Sukkah meant fun, but the Sukkah also meant an appreciation for nature, and a realization that we sat under God's providential care.

Whether you have your own or not, I encourage everyone to have an experience of sitting and eating in the Sukkah this year.

Chag Sameach,
Rabbi Howard Morrison

Each one of us is sacred, unique, and special. Each one of us forms an integral part of a larger group, called "Am Yisrael - the people of Israel."

Many of us know the Talmudic expression, "Kol Yisrael Areivim Zeh La'Zeh - All the Jewish people are responsible for one another."

Many of us know the famous legend about the four species of the Lulav - the four species represent four different characteristics of Jews but which all must be bound together for performing the Mitzvah of taking the Lulav.

These statements of collective responsibility are also found at the outset of the Kol Nidrei service:

"Anu Matirin L'Hitpalel Im Ha'Avaryanim - We are permitted to pray with the Avaryanim." In other words, we are discouraged to pray alone. We are encouraged to pray with others. But who are these others? Who are these called "Ha'Avaryanim?" 

From the Hebrew term, "Ovair - One who transgresses," it could mean we are permitted or encouraged to pray with those who transgress. Let me ask you - if you have not committed a single wrongdoing in the past year, please raise your hand. I have a gift waiting for you. No one raised a hand???? Right - because we have all committed mistakes, some we recognize, and some we do even know that we committed. We are all transgressors. We all are linked together and pray together over these next 25 hours.

Alternatively, "Avaryanim" in Hebrew sounds like "Iberian" in English. The Jews of the Iberian peninsula refer to the Jews of Spain and Portugal in the late 1400's who had to conceal their Jewishness at least publically lest they be put to death, as in the Inquisition. While the term "Marranos" should never be used, for it literally means "pigs," those Jews who hid their Jewishness in public but who practiced Judaism in secrecy, as in the basements of their homes, became known as "Conversos." Accordingly, the Kol NIdrei prayer was composed during that time period (Not at Sinai) and exclaims we are permitted and encouraged to pray with our Iberian Jews who became Conversos.

Soon after the famous paragraph of Kol Nidrei, we pray the following words to God: "V'Nislach L'Chol Adat Bnai Yisrael - May all the segments of the Children of Israel be forgiven." In other words, every Jew is preciously linked to every other Jew. AND every Jew has transgressed in some way over the past year. We are a singular people based on the union of every single Jew. In every culture, there is the expression, "A stick alone is breakable, but a bundle of sticks is unbreakable." This is so true in Judaism.

On this Kol Nidrei night, I want to implore upon you an easy but significant Mitzvah which binds every Jew together. You do not have to read Hebrew to do this Mitzvah. You do not have to attend shul every day to do this Mitzvah. You can call yourself religious, traditional, cultural, or secular and do this Mitzvah. This Mitzvah is called TZEDAKAH.

Literally, Tzedakah means "Justice" or "Righteousness." It has come to be understand as an act of charitable giving which, in Judaism, is considered mandatory and not voluntary. Did you know that in antiquity, Jews were expected to give up a "Maaser," a tenth of their equity and leave it for the unfortunate. Depending on the specific year, that percentage may have gone to support the Kohain, or the Levi, or the widow, or the orphan, or other vulnerable members of society. While no Jewish institution demands the giving of a tithe, that literal ten percent, many Churches do so.

I implore unto each of us, without hurting yourself or your family's genuine needs, make this a Tzedaka year, locally and for Israel.

Locally - our shul, BEBY. Little or no Tzedaka was requested during the pandemic. During the last twelve months, it felt unethical to ask Tzedakah for the shul, when Israel was under attack. Tragically, all Jewish communities are under attack. We need our shuls to be as strong as ever.

Local Tzedakah alone, however, is incomplete, and maybe even, still unethical. 

We need to continue more than ever to support Israel. 

Yes, there are hundreds and hundreds of Tzedaka sources that benefit Israel. You all know that we are splitting HHD contributions between the shul and Beit Ha'Lochem, which assists the needs of wounded soldiers in Israel and their families, disabled Israelis and their families. When you give your HHD donation this year, you are helping Beth Emeth locally and Beit Ha'Lochem in Israel. In addition, every you gift you make is being matched dollar for dollar.

For those who can do more, please continue to listen. For those who cannot do more, I ask you also to continue listening.

Israel Bonds is technically not a donation but an investment. It has a long history and has been supported by many synagogues in Canada and around the world at Kol Nidrei services. Large envelopes are available to you, or you can invest on line.

Did you know that over the course of this past Summer, Jewish National Fund Canada had its charitable status revoked by the Canada Revenue Agency. Can you believe it???? Is this the latest form of anti-Semitism, which has reached subtle levels of prejudice and discrimination? Many people may not make their regular commitments without the ability to receive a tax deduction. While JNF is legally contesting the CRA decision, I for one recently donated to JNF, not to receive a tax receipt, but because their work directly benefits the trees, agriculture, land, and communities in Israel. If not us, who will support JNF?

On our website, there over twenty more Tzedaka sources which benefit Israel. And without looking too hard, you will find hundreds of Tzedaka sites for Israel. Choose the one or ones that speak to you.

If there is any single Mitzvah that easily unites every Jew into a collective entity, it is the Mitzvah of Tzedakah. Perhaps that is why our Sages have taught, "Shekula Tzedaka K'Neged Kol Ha'Mitzvot - The Mitzvah of Tzedaka is analogous to all the other Mitzvot put together.

Gmar Chatima Tova,
Rabbi Howard Morrison

A history of resilience

The history of confronting Jew hatred with resilience goes back 4000 years to Abraham and Sarah. The stories of an ancient Pharaoh, the Hittite cemetery owner Efron, Malki Tzedek (king of Salem)  and many others point to Abraham being hated for simply being a Hebrew, but also point to Abraham being resilient and holding his ground. This has continued to be our story for four thousand years.

Our Summer season connected our calendar to these High Holy Days. The saddest day of the year Tisha B'Av provided us with a history text book of one act of Jew hatred followed by another from the destruction of ancient Jerusalem, to the Crusades, Pogroms, and Inquisition of the Middle Ages, to the Shoah, and to this very day.

Consider the following examples of Jew-hated and resilience in our history:

Imagine if you had experienced the period surrounding and including the destruction of the First Temple of Jerusalem in 586BCE. All was lost. The Babylonians had conquered Jerusalem and destroyed the holy Temple. Much of Jewry had been exiled to Babylonia. How would you have responded?

Would you have been in despair? Sarcastic at the very least? For those who believed, some fifty years after the Exile, Jews returned to Israel and began to pave the way toward a Second Temple period. Resilience won the day.

Fast forward several hundred years later. Imagine if you had experienced the period surrounding and including the destruction of the Second Temple of Jerusalem in 70CE. All was lost. The Romans had conquered Jerusalem and destroyed the holy Temple. Much of Jewry had been exiled to Babylonia and beyond. How would you have responded?

Would you have been in despair? Sarcastic at the very least? For those who believed, just decades later, Sages living in Yavneh began to sow the seeds of the Mishna and Talmud. Judaism was reimagined and reinvigorated. Judaism could and would endure without a holy Temple and anywhere in the world. Resilience won the day.

Fast forward to the Spring of 1945. Eastern European Jewry had been slaughtered in under a decade. Six million Jewish lives had been lost. How would you have responded? 

Would you have been in despair? Sarcastic at the very least? For those who believed, the State of Israel was born three years later. Soon, Jewish life thrived in Israel, North America and other parts of the globe. Resilience won the day.

Fast forward to October 7, 2023, Simchat Torah in Israel, One of the happiest days on the Jewish calendar. The unthinkable happened - 1200 lives lost on a single day, babies butchered, women raped and murdered, safe houses turned into places of horror and brutality, hundreds taken hostage. 

In a year since, Israeli lives have been lost. Israeli lives have been displaced in Southern and Northern Israel, the lives of Jews and non-Jews. Twelve Druze children were murdered on a single day playing on a soccer field. Young Israelis, Jews and non-Jews, serving in the IDF, have made the ultimate sacrifice. Jews around the world have suffered from unprecedented surges in acts of anti-Semitism with little or no support from local government, our growing concerns regarding Iran, Hezbollah, etc.

And the list goes on in almost every city and country around the world - Take Canada and Ontario, specifically: Bomb threats, pro-Hamas demonstrations in Jewish residential areas, the shooting up of a girls' yeshiva nearby, the beating up of an elderly Jew at a peaceful protest held weekly at the corner of Bathurst and Sheppard, an anti-Palestinian racism policy formed by the Toronto District School Board (No protection for Jewish students!?), the Jewish National Fund losing its charitable status by the CRA during the Summer, etc.

Would you be in despair? Sarcastic at the very least?

The Haftarah for today, the second day of Rosh Hashanah, unites the seasons of Tisha B'Av and the High Holy Days. This morning, we read a Haftarah from the Prophet Jeremiah. He was the definitive prophet who experienced the destruction of the first Temple and the exile of the Jews to Babylonia. In today's prophetic lesson, he personifies Jerusalem as the matriarch Rachel weeping over the banishment of her children from their mother's home. She refuses to be comforted because her children are gone. This year, it feels like our Haftarah speaks to the indescribable sorrow following the horrific attack of Israel on October 7th. Many of us continue to feel like Rachel in today's Haftarah, still weeping , still unable to find comfort over the loss of so many innocent souls. 

For me, the Rachel of today's Haftarah echoes Rachel Goldberg-Polin, who became a symbol of hope for the hostages and their families. For some ten months, she spoke around the globe and prayed for the welfare and survival of her son, Hersh. We all know that Hersh and five other hostages were brutally slain during the Summer. Her prayers and hopes have become transformed from her SON'S survival to beseeching the soul of her son to look after OUR survival. 

Our Haftarah, while acknowledging the pain, also points the way to our people's ability to be resilient. The Haftarah exclaims, "There is a hope for your future; your children shall return to their country." From one Rachel to the next Rachel, connected by 2500 years of pain and resilience, we cry and yet we find Tikvah in God's promise for a better future.

History has taught us to be resilient time and time again. It is challenging to believe that a season of comfort, peace, and renewal will come when we are in the midst of a perilous time.  But believe and work toward that belief are vital.

My friends - We all witnessed the latest example of resilience on Tuesday afternoon our time. Israel endured over 1800 missiles from Iran with barely a scratch. Our people not only survived. In one instance, a wedding ceremony was completed in a bomb shelter. Soon after it was safe to go outside, people went about their business getting ready for Rosh Hashanah - buying and preparing food for this holiday, enjoying the outdoors and taking selfies with each other, and more.

Resilience got us through one perilous chapter after another. Resilience will win again.

Shana Tova U'Metuka!

Rabbi Howard Morrison