Rabbi Howard Morrison

Thursday was the day after Rosh Hashanah.

Thursday was the observance of the Fast of Gedaliah.

On Thursday, I sadly officiated two funerals, and I joyously sat with two families to discuss upcoming Bnai Mitzvah.

In the wake of a busy day, an uncanny coincidence happened. At one of the funerals, I learned that the deceased was a direct descendant of Rashi.

At one of my Bnai Mitzvah meetings, I learned that the mother of the upcoming Bar Mitzvah was a direct descendant of Rabbi Shlomo Ha'Levi Alkabetz. 

Who was Rashi? Rabbi Shlomo Yitzchaki lived in France in the eleventh century. He was perhaps the greatest and most prolific commentator on the Torah and the Talmud. In many Yeshivas and day schools, his writings are the first commentaries that young students learn when they are introduced to the interpretive literature on the Torah. For me personally, I was introduced to the writings of Rashi in grade three at the Maimonides Day School in Brookline, Massachusetts.

Who was Rabbi Shlomo Ha'Levi Alkabetz? One of the great Kabbalists and poets of mystical Tzfat in the sixteenth century, he authored L'Cha Dodi, the center piece hymn of the Kabbalat Shabbat service. The union of the Jewish people and the Shabbat bride when we welcome Shabbat is attributed to him. That we actively reach out to accept Shabbat by facing the synagogue door at the end of the song, or by climbing to the top of the mountains in the sixteenth century as dusk settled in Israel on a Friday afternoon, harkens back to Rabbi Shlomo Ha'Levi Alkabetz.

On the day following Rosh Hashanah during a day of Fasting, while interacting with the sadness of funerals and the joy of upcoming Bnai Mitzvah, two great luminaries appeared before me through their descendants. What a way to kick off a new year!

I encourage us to become better acquainted with these great scholars as we begin the new year of 5786.

Shabbat Shalom and Gmar Chatima Tova,

Rabbi Howard Morrison

How does a synagogue service do it? How can 900 families? Some 2000 individuals on the High Holy Days? Some 100-200 people on a Shabbat morning, do it? How can we feel as a community on the one hand, and where individual spiritual needs are met on the other hand?

This past July, I attended a four-day seminar by Yeshivat Hadar in New York entitled, "Beyond Gathering: Building communities of depth and dignity." The opening night lecture was entitled, "Independence and interdependence: When do we need to stay together and when do we need to strike out on our own? 

In the Torah, God reveals the commandments to the people of Israel in a gathering, a public community. But now listen to this radical statement offered by the medieval sage, Maimonides: "If a Jewish person lives in a place where there are bad attitudes and bad leaders, he needs to go from place to place and country to country until he comes to a place of Torah, proper attitudes, and good leaders. There he should settle himself. And if he does not find any place that will benefit him, he needs to seclude himself in deserts and forests so that he can escape from bad attitudes and people who do evil." This single statement does not bode well for synagogues to be sure. 

Now comes a teaching from an 18^th century scholar known as the Maor Va'Shemesh. He writes, "To achieve a higher holiness, this will only happen if he attaches himself to the notable people, those who truly serve God. . . . The crux of the Mitzvot is that everything should be in a collective, joining together with those who seek God. . . . And in proportion to the increased people who gather does higher holiness of God rest upon them." The same commentator goes on to say that God will not see the one who separates himself from everyone else. By hiding from people, one hides from God. For the one who struggles to find his/her individuality in the presence of others, he suggests, one should be physically present with the community at large but envision him/herself being alone by focusing on God and personal spiritual thoughts.

It is clearly a challenge for one to feel fully independent on the one hand and interdependent on community at the very same time. Perhaps this explains why the Talmud teaches that there should be at least a four-cubit space between one worshipper and the next in shul, as to create some privacy and intimacy within the context of a thousand people. Perhaps this explains why the Talmud teaches that one should enunciate his/her prayers and thoughts in a whisper so that the individual hears his/her words but not to disturb the person next to him/her.

This new year, after a year-long search, done in a way never done before, we have brought to Beth Emeth our new Chazzan, Noah Rachels. We welcome him, his wife Amy, and their daughter Maya to our community family. No pressure - But we expect you to enrich and heighten our spiritual experience in shul as a unified community, and where each individual feels enhanced. 

Frankly, I do not understand what it means to run away from a place where there are bad leaders and bad attitudes. What place is perfect in the world of human beings? If I, a good and decent person, leave, am I not leaving that community in a worse place than before? Does not every person at times exhibit bad attitudes and bad forms of leadership? Are these not reasons why we desperately need to be in community?

It is interesting to note that the word "Tzibbur" stands for Tzadikim, Bainoniim, Reshaim - Righteous, ordinary . and wicked." A community is all-encompassing. 

A Chazzan is also called Shaliach Tzibbur, one who has to advocate for the entirety of our community. 

There is a universal expression which says that a stick alone is breakable, but a bundle of sticks is unbreakable. We need each other in order to be as strong as possible. 

The famous 20^th century rabbi, Mordecai Kaplan, spoke of the three B's in Judaism - Belonging, Behaving, and Believing. All three values form an integral three-legged stool in Judaism. I would suggest, however, in the aftermath of October 7^th and in the surge of anti-Semitism that belonging is the most important concept in Judaism these days. Somehow those issues that have divided Jews among ourselves on matters of behavior and belief seem less important when we the Jewish people feel so alone in the world.

In her poem, "Amidah: On our feet we speak to You," Marge Piercy writes:

"We rise to speak

a web of bodies aligned like notes of music . . . 

Yet You have taught us to push against the walls,

to reach out and pull each other along,

to strive to find the way through 

if there is no way around, to go on.

We will try to be holy,

We will try to repair the world given us to hand on.

Precious is this treasure of words and knowledge and deeds that moves inside us,

Holy is the hand that works for peace and justice,

Holy is the mouth that speaks for goodness,

Holy is the foot that walks toward mercy.

Let us lift each other on our shoulders and carry each other along.

Let holiness move in us.

Let us pay attention to its small voice.

Let us see the light in others and honor that light."

I wish us all a year of health, meaning and purpose.

Shana Tova U'Metuka,

Rabbi Howard Morrison

During the early part of Summer, the Federal Canadian government announced it would recognize Palestinian statehood in September along with some other countries. Now, the last day of Summer, it has done so. While some conditions were supposed to be met, nothing has changed in two years. Hamas still rules in Gaza; forty-eight hostages still remain; there has been no consequence for the evil perpetrated on October 7, and more.

While the U.N., Canada and many others now may make it more difficult for Jews to feel safe, we Jews will remain strong.  Ein Berayra - There is no choice.

While the U.N., Canada, and many others may think they are putting pressure on Israel,  the only democracy in the Middle East, they are wrong. Israel will do what it needs to do to survive and thrive. Ein Berayra - There is no choice.

Many synagogues like Beth Emeth recite a prayer for Canada during services. What will we do beginning this Rosh Hashanah?

The tension for Jewish communities living among non-Jewish governments is an old one. Since the destruction of the first Temple in 586 BCE, the Jewish community has recognized how our fate is inextricably tied to the welfare of the governments in which we live and the quality of their governance. The prophet Jeremiah wrote from Babylon, "And seek the welfare of the city to which I have exiled you and pray to the Lord in its behalf; for in its prosperity you shall prosper (Jeremiah 29:7)."

In the Ethics of the Sages, Rabbi Chanina, who lived during Roman rule in Jerusalem, wrote: "Pray for the welfare of the government, for were it not for the fear it inspires,  every person would swallow his neighbor alive (Avot 3:2)."

Despite the decision made by the federal  Canadian government on Sunday, we at Beth Emeth will continue to recite a prayer for Canada when we usher in a new year this Tuesday.

Am Yisrael Chai!

Shana Tova U'Metukah!

Rabbi Howard Morrison

One of the watchwords of Judaism is Shma -Listen! A number of times per day we recite "Hear O Israel the Lord our God the Lord is one." 

On Rosh Hashanah, the blessing preceding the Shofar blasts contains the words, "Lishmoa kol Shofar-to hear the sounds of the Shofar."

Will we hear the Tekiah - the strong stable blast?

Will we hear the Shevarim - the broken blasts?

Will we hear the Teruah - the march to battle blasts?

Will we hear the Tekiah Gedolah - the long blast which yearns for a better existence?

Will we transfer these sounds to hearing the plight of our neighbor, who may feel broken? who may need help to confront his/her challenges? who may need help in seeing a better world?

Everything starts with listening to each other; hearing each other.

Everything starts with listening to and hearing the sounds of the Shofar next week.

Shabbat Shalom and Shana Tova,

Rabbi Howard Morrison

Click here to view the video

Charlie Kirk was murdered Wednesday probably because someone or someones did not agree with his views.

Jewish tradition and the Talmud in particular emphasize the importance of respectful dialogue and debate. In Pirkei Avot, we learn that the disputes of Hillel and Shammai were meant to be of lasting value because they were done for the sake of a higher cause.

Democracies like Israel, the U.S., and Canada are predicated on the value of diversity and pluralism in society. Respectful disagreement is a means toward healthy learning and growth. To prevent different points of view by assassinating those with whom we disagree is antithetical to a democratic value system.

Charlie Kirk's death is a tragic blow to all of us. May his memory be a blessing. May his family find a measure of comfort.

Rabbi Howard Morrison

On Monday morning, we learned about another terrible terrorist act of evil, this time at Ramot Junction bus stop in Jerusalem. We mourn the losses of Levi Yitzchak Pash, Yisrael Matzner, Rabbi Yosef David, Rabbi Mordechai Steintzag, Yaakov Pinto, and Sara Mendelson. May their memories be for a blessing, and may their families find comfort.

This week's Parsha of Ki Tavo contains a list of blessings and curses. Have the curses already taken place in our history? Are they anticipatory of some unknown future? Are they understood as deterrents but not to actually occur? There is no single response to these questions. What we do know is that the curses are recited as we are ending the current calendar year. There is a teaching in our tradition based on this week's parsha that we read the curses at the end of a year so that the new year will be filled only or mostly with blessings. Given the horrors of the last two years, harkening back to October 7, 2023, may the pain and suffering come to an end. May the coming year be filled with blessings.

Shabbat Shalom,

Rabbi Howard Morrison

Ken Dryden passed away over the weekend. Long before I came to Canada, I knew his name.

As an 11 year old growing in Boston, the underdog Montreal Canadians upset the defending Stanley Cup champion Bruins in the first round of the playoffs in 1971 because of a late season call up named Ken Dryden. In game 7 at Boston Garden, Dryden stopped 46 of 48 shots on goal. The Habs beat the Bruins 4-2. 

I also remember Ken Dryden the color commentor of Olympic hockey at Lake Placid in 1980. He and Al Michaels covered the games when the underdog U.S. team comprised of college players upset the Soviet Union and went on to win the gold medal.

Soon after I became rabbi at Beth Emeth in Toronto, Ken Dryden became MP of our riding. On a Shabbat visit to our shul, he smiled when I told him of my growing up in Boston and still remembering the number of saves he made in game 7 against my team. The Bruins would go on to win the Cup the following year in 1972, not having to play against Dryden and the Canadians.

The 6"4 goalie and politician will long be remembered. May he rest in peace.

Rabbi Howard Morrison

This past Monday, we entered the month of Elul. The period of spiritual preparation for the High Holy Days has begun. In our Parsha today, Shoftim, the plain meaning is dedicated to the establishment of a judicial system in the Land of Israel. For us, Rosh Hashanah, is less than a month away.

Though God will serve as the ultimate Judge on Rosh Hashanah, the month of Elul calls upon us to judge ourselves. The Parsha begins with the words, "Shoftim V'Shotrim titen lecha - You shall place for yourselves judges and officials." A Hasidic commentary suggests that "for yourselves" means to establish judges and officials for yourselves within yourselves. Thus, as we read this Parsha in Elul, now is the time to judge ourselves from within, introspectively.

Each day in Elul, except on Shabbat and the very last day of the month, we sound the Shofar. Maimonides explains, " The Shofar's call says: Wake up you sleepy ones from your sleep and you who slumber, arise! Inspect your deeds, repent, remember your Creator . . . . Look into your souls. improve your ways and your deeds, and let everyone of you abandon his evil path and thoughts (Laws of Repentance 3:4)."

The Shofar jolts us out of our spiritual complacency and prompts us to engage in the process of Teshuva, repentance. The Shofar also demands that we judge ourselves scrupulously. Maimonides continues his discussion of the Shofar's message with the following lesson:

"Accordingly, throughout the year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world toward the side of guilt and brings destruction upon himself. On the other hand, if he performs one Mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others."

In other words, we must judge ourselves as if our every action has cosmic consequences and that our lives are held in a delicate balance. As we cultivate this inward awareness during the month of Elul, we pave the road for judicious behavior in the new year. 

The Hebrew word for "to pray" is the reflexive infinitive "L'hitpallel," which literally means "to judge oneself." Now is the time to honestly and authentically judge ourselves with critical eyes.

It has often been said that we should be less judgmental of others and more judgmental of ourselves. It is just too easy to judge and blame others for our own misdeeds. The shape of the Shofar calls on us to move from a place of narrowness to a place of openness. In Pirkei Avot, the Ethics of the Sages, we are taught, "Havei Metunim Adam l'Caf Zechut - Judge others favorably."

At the same time, while many people tend to judge themselves accordingly, others overly beat them themselves up with too much self-judgment. Some have a persecution complex.  We need to find the proper balance.

I conclude with the poem entitled, "Judge ourselves gently," by Shakti Gawain in the book "Living in the Light."

"Remember.

If you judge and criticize yourself, others will judge and criticize you.

If you hurt yourself, others will hurt you.

If you lie to yourself, others will lie to you.

If your are irresponsible to yourself, others will be irresponsible in relation to you.

If you blame yourself, others will blame you.

If you do violence to yourself emotionally, others will do violence to you emotionally or even physically.

If you do not listen to your feelings, no one will listen to your feelings.

If you love yourself, others will love you.

If you trust yourself, others will trust you.

If you are honest with yourself, others will be honest with you.

If you are gentle and compassionate with yourself, others will treat you with compassion.

If you appreciate yourself, others will appreciate you.

If you honor yourself, others will honor you.

If you enjoy yourself, others will enjoy you.

Now is a time for fair, balanced, and moderate self-judgment - Be authentic; do not be too soft or too harsh. Be like a reed in your self reflection, one which will bend but not break.

Shabbat Shalom,

Rabbi Howard Morrison

The beginning of this week's Torah portion states, "See, this day, I (God) set before you blessing and curse."

"This day," meaning each and every day, we potentially feel the joy of blessings and the sadness of curses. This is a requisite of the human condition. Thus, at Pesach time, we did Marror into Charoset, the bitter into the sweet because of the bittersweet nature of life's experiences. When we lose a loved one, we recite, "God who gave, and God who took." It is the one and only God who gives life at birth and takes life at death.

Jewish tradition prescribes that we acknowledge God at sacred moments of experiencing the good and the bad of life. Thus, at an especially joyous moment, we recite either the blessing of "Tov U'Maitiv - God who is good and beneficent," or the blessing of "Shehecheyanu - God who has granted life." At a time of extreme sadness, we recite the blessing,  "Baruch Dayan Emet - Praised be the True Judge."

With the combination of one God and varied experiences in life's journey, our tradition equips us with the language to acknowledge God for all circumstances and at all times.

Shabbat Shalom,

Rabbi Howard Morrison

Did you know that the Torah's basis for reciting blessings after meals appears in today's Parsha? "You shall eat; you shall be satisfied, and you shall thank the Lord your God for the good land He has given you."

Birkat Ha'Mazon contains three Torah based blessings, or themes, which were originally three before a fourth was added on. According to the Sages, the three primary blessings are attributed to Biblical figures. The first blessing is attributed to Moses and deals with nourishing those who are hungry. The attribution to Moses makes sense as the people were fed miraculously while wandering in the desert for forty years.

The second blessing which deals with having independence in the land of Israel is attributed to Joshua. This too makes sense as Joshua was the first to lead our people into an independent sovereign land of Israel.

The third blessing which deals with the holiness of Jerusalem is attributed to Kings David and Solomon. This too makes sense as David conquered the city, and Solomon built the first Temple of Jerusalem.

Notice that when we thank God after eating a meal, we do more than acknowledge gratitude for food. Rather, we thank God for the land which produces the food, and for the spirituality of the land. Our thanks to God are for physicality and spirituality. 

After the third blessing, there is a grand AMEN. One would think that is the ending. After all, in general, the recitation of AMEN signifies an end or a response to a blessing or a series of blessings. At one time, the blessings after meals ended after the three themes I have discussed, with a grand Amen.

For nearly the last two thousand years, there is an additional fourth blessing, considered D'RABBANAN, added by the Sages, and not D'ORAITA, based on Biblical attributions. The fourth blessing is called in short "Tov U'Maitiv - God who is good and beneficent." It was added after the fall of Beitar around the year 135 CE at the end of the period of the Bar Kokhba revolt when thousands of our people were slain by the Romans. A miracle happened in that all of the dead were properly buried. Since the third blessing in Birkat Ha'Mazon focused on the building of Jerusalem and its holy Temple, the horrors of the Bar Kokhba revolt brought a conclusion to the second Temple period.

Notice the miracle for which we are grateful - All the dead were properly buried. While there is sadness in the genocidal brutality perpetrated by the Romans, there is gratitude that all the bodies received dignity and respect. Contrast that to the Shoah and other atrocities in our history when bodies were left to rot.

Birkat Ha'Mazon teaches a number of fundamental values: All people should be fed. The first blessing which is attributed to Moses is directed to all who are hungry, not merely Jews. The text is couched in universal terms. The second and third blessings assert the Jewishness of the land of Israel from the moment that Joshua entered it some 3500 years ago, and when David and Solomon established Jerusalem and the Temple over 3000 years ago. The fourth blessing speaks against Roman genocide of our people and the importance of proper Jewish burial.

Given the tradition of Birkat Ha'Mazon, it is just ludicrous to think that Israel would starve another people. To the contrary, Israel does its best to feed others, even when it has to fight a hostile enemy which is stealing the food that Israel is trying to provide for the local population. I wonder - where are Egypt, Jordan, and other Arab countries caring to feed hungry brothers and sisters?

It is just ludicrous to consider Israel of committing genocide when it is continuing to warn civilians ahead of time to get out of harm's way. If one wants to see examples of genocide, look at what is happening in the Sudan, Syria, Yemen, and other places - Where Muslims are slaughtering fellow Muslims, as well as Christians, and Druze. 

It is Hamas who perpetrated genocide on October 7 and which vows to do so in the future. In this context, it is just absurd and scary that this past week, TIFF, the Toronto International Film Festival, had initially banned the showing of the documentary, The Road Between Us. It is a film showing the bravery of an Israeli family on October 7. Why was it being banned? Because the Hamas terrorists in the film did not consent to their being shown in public? Is this the world in which we are now living? During the Nuremberg Trials, were the faces of Nazis withheld because they did not consent? Ultimately, the unified collective voice of protest from the Jewish community forced TIFF to change its position, teaching us that we need to raise our voices when the Jewish community is being treated unjustly.

Birkat Ha'Mazon is a lesson about much more than food. It is a four-chapter lesson about central moral and spiritual principles for all time.

Shabbat Shalom,

Rabbi Howard Morrison

It is great to be back on the Bima this Shabbat after having been away. I do hope that you remember me. More importantly, we welcome our new Hazan, Noah Rachels, his wife Amy, and their daughter Maya, to our Beth Emeth family. Ever since you visited us this past May, we have eagerly anticipated your full-time arrival to your new home. We look forward to working with you and sharing in your vision for our synagogue. 

In advance of Cantor Noah's arrival, our ritual committee and board of directors changed what was a custom when we last had a Cantor with a choir. In the eventuality of a small or large choir, whether it perform on a full or limited basis, the next iteration of a Bima choir will be open to volunteer men and women under the supervision of Hazan Rachels. My rabbinic explanation and rationale for permitting a mixed choir of men and women are explained elsewhere. And so - On one level, I am very happy today, as we begin a new chapter and renewed future at Beth Emeth.

In our Parsha today, I can only imagine the full range of emotions shared by Moses, as we begin to read the last book of the Torah - Devarim. Knowing that he will not accompany his people into the Promised Land, most of Devarim is a recapitulation of earlier teachings and events.

One can imagine Moses being sad in that his career and his days are numbered.

One can imagine Moses being content in that he fulfilled so much from that original encounter he had with God at the burning bush.

One can imagine Moses being angry at himself, with his people, and toward God in that he would not actually witness the fruits of his labors by entering the land of Israel.

Suffice to say, one can imagine Moses feeling a wide range of emotions in the final chapters of his legacy.

In rabbinic tradition, the date on which God punished the people of Israel after the episode of the spies was Tisha B'Av. That Biblical episode is recounted in today's Parsha. The punishment resulted in the Israelites having to wander in the desert for close to forty years. With the exception of Joshua and Caleb, none of the people who had experienced the Exodus from Egypt would enter the land. A newborn generation would experience life in Israel.

From that ancient interpretation of Tisha B'Av, this particular Hebrew date has become the saddest day on our calendar. Both, the first and second Temples of Jerusalem were destroyed on Tisha B'Av. Did you know that the expulsion of the Jews from England in 1290 and from Spain in 1492 occurred on Tisha B'Av. Many other atrocities throughout our history began or overlapped with Tisha B'Av. Thus, the full liturgy includes Kinot, dirges or elegies, which cover the gamut of Jewish history.

The Biblical book of Lamentations, which we will chant tonight, begins with the watchword of Tisha B'Av. It is a word which is hard to understand or translate. It is a word which wa earlier recited by Moses and Isaiah in today's Torah and Haftarah readings:

EICHA - How! Alas! It is a word that denotes the incomprehensibility of how we Jews have suffered in our history.  The word Eicha sums up in a few letters the emotions of sadness, anger, rage, and so much more.

For Moses - "Eicha - How can I alone bear your burden, your quarrel, your strife?"

For Isaiah - "Eicha - How the city (of Jerusalem) has become a harlot."

For Jeremiah (the author Lamentations) - "Eicha - How alone dwells the city (of Jerusalem) which was once full of people."

For Jewish history - Eicha - How!!!??? -  The Babylonians, the Greeks, the Romans, the Crusaders; The inquisition, the pogroms; the Shoah, and much more.

For the last two years in particular - Eicha - How!!!??? -  October 7, 2023, the surge in anti-Semitism globally, the denial and negation by most of the world at large.

Sometimes, we need one face, one person, to focus on in order to feel the gravity of our emotions. For me, it is Karen Diamond. She was one of those burned alive in a horrific act of Jew-hatred in Boulder Colorado in the late Spring. She was an 82-year-old Holocaust survivor simply trying to live the last chapter of her life in peace and serenity. She died of her wounds on June 30th. For me, her death symbolizes the sadness, pain, anger, and rage I feel heading into Tisha B'Av tonight.

In Jewish tradition, a chapter of Scripture is not allowed to end on a sad note. Sometimes, we repeat an earlier verse to end on an uplifting note. When we read the book of Eicha-Lamentations tonight, we repeat, "Bring us back to you, O Lord, and we shall return. Renew our days as of old." These words are recited every time we return the Torah scroll to the Ark.

Tisha B'Av will not end on a down note. It will lead to seven weeks of hope and comfort, which we lead directly into the High Holidays, the hopes and aspirations for a better new year.

Following a day of sadness and anger, I pray that we all find genuine hope, comfort, and renewal in our own lives and in the life of the Jewish people.

Am Yisrael Chai!

Shabbat Shalom!

Rabbi Howard Morrison

When we think of cities destroyed in the Torah, Sodom and Gomorrah come to mind. The internal evil led to complete destruction. The cities never returned. Many of the post Torah books in Tanach focus on the ups and downs of the holy city of Jerusalem - before, during and following the first Temple period.

Leading up to Tisha B'Av, we read three Haftarot of rebuke, two from Jeremiah and one from Isaiah. Following Tisha B'Av, we will read seven Haftarot of comfort from a second or "Deutero" Isaiah. Historically, the Babylonians destroyed the first Temple, and the Romans destroyed the second Temple. Philosophically, the Sages who lived after the second Temple period taught, "Because of our own transgressions, we were exiled from our homeland." Strife from within and without led to two periods of destruction in our history.

In the aftermath of October 7 almost two years ago, we have much to reflect upon this Tisha B'Av.

In Parshat Chukkat, we read the deaths of Aaron and Miriam. In addition, we are informed about the impending death of Moses in that he will die before entry into the Promised Land. We recall Gedolim, great ones, in the weekly Torah portion.

For the Beth Emeth community, this week we recall another Gadol - Great one. This past Monday night and Tuesday (June 30-July1) marked the Yahrzeit of our beloved Rabbi Joseph Kelman, of righteous blessed memory. The corresponding Hebrew date was the fifth of Tammuz. In Pirkei Avot, the Ethics of the Sages, we are taught, "Know from whence you have come, and in what direction you are heading." A knowledge and appreciation of one's past are vital for charting one's course of direction for the present and the future. This lesson is true in our personal lives and is true for our collective life as a synagogue community.

As we consider the seventy years of Beth Emeth, Rabbi Kelman served as our spiritual leader for forty years and as rabbi emeritus for an additional ten years before his untimely passing. As an ordained Orthodox rabbi, he understood and knew how to navigate a Traditional Conservative synagogue. On one occasion, soon after I arrived here, he once remarked to me that if there was a new book on the modern denominations of Judaism as they stood in the twenty-first century, he and I would occupy the blank page which separates the chapters of Conservative and Orthodox.

 I also remember that when the first changes under my rabbinate regarding women's participation were introduced in 2004, permitting a woman to sit on the Bima and to chant a Haftarah, he did not object. He appreciated that I informed him in advance of those decisions going public. He agreed that Halakha (Jewish law) was not being trespassed even though these were not normative practices all the years he served as senior rabbi.

Rabbi Kelman was ahead of his time in so many areas. Perhaps the most well know was his progressive stance on special needs in the Jewish community. His vision and leadership brought to fruition Reena, Ezra-Kadima, Shearim, and much more. He developed appropriate and meaningful formats for Bnai Mitzvah celebrations. Much of what we take for granted today was unprecedented and inspired by him in the 1960's and 70's.

As we commemorated Rabbi Kelman's Yahrzeit this week, and as we celebrate Beth Emeth' seventieth year, "let us know from whence we have come, and in what direction we are heading."

Yhi Zichro Baruch - May the memory of Ha'Rav Chaim Yosef ben Ha'Rav Tzvi Yehuda be a blessing.

Shabbat Shalom,
Rabbi Howard Morrison

Some 3500 years ago, our ancestors were poised to enter the land of Israel as a nation for the first time. It seemed like a formality that twelve tribal leaders would scout the land and report back.

While two leaders, Joshua and Caleb, saw the good in the land and affirmed God's promise,  the other ten incited a panic, seeing the residents as giants and seeing themselves as grasshoppers. The nation followed the majority lead. As a result, except for Joshua and Caleb, a new generation would be born to enter the Promised Land.

Now, some 3500 years later, the nation of Israel is mature snd sovereign in our homeland. We no longer see ourselves as grasshoppers when confronting an adversary.  We no  longer see our foes as giants.

Case in point is right now. Israel does not fear Iran, which threatens our people's survival. With or without the help of others,  Israel knows what to do. Iran is the grasshopper which needs to have its nuclear weaponry removed permanently. Israel has taken gigantic steps forward.

May the task be completed soon with God's help.

Shabbat Shalom,
Rabbi Howard Morrison