Rabbi Howard Morrison

Dear Congregational Family,

At the end of the sixth plague, as recounted in this week's Torah portion, Pharaoh asks Moses, "Who are the ones to go?" Moses responds with one of the most important statements in the entire Torah, "With our young and with our old, we go forth." As a Jewish leader, Moses understands that a community, a society, and a nation need the wellbeing of young and old. The old offer a perspective based on wisdom, history, and experience. The young offer a perspective  based on energy, vitality, and innovation. When these two demographics work with respect for each other, sharing similarities and differences, the result is a benefit for all concerned. 

Jewish tradition is based on the old, the youth of a previous generation, handing off our heritage to the young, who will become the old of a next generation. This successful transition from one generation to the next has ensured Jewish survival and growth. Each demographic needs to be nurtured and sustained. In my thirty-three years serving the pulpit rabbinate, the healthy synagogues are the ones that budget and offer meaningful programming for young and old alike. During this challenging time caused by COVID, I have been proud to see a lot of virtual activities directed to our elderly population, our young families, and our upcoming Bnai Mitzvah young adults.

The ideal situation is not only supporting the growth of young and old, but watching them cooperate together. I have observed the joy for both when a young person contacts an older person to simply say hello. Years ago, I oversaw a program where young people became pen pals to older members of the congregation. While each demographic has its own educational and spiritual needs, there are so many ways where young and old can work together and mutually benefit from each other's shared gifts and strengths.

A few thousand years ago, Moses did not merely tell Pharaoh that everyone was going forth. He was careful to say that we go forth with our young and with our old. Readers of our tradition understand the depth of meaning in Moses' response to Pharaoh.

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

At the Monday night evening service, our regular participants joined as usual. I am glad that in this challenging time, our virtual synagogue community remains vital and relevant for so many people. A few minutes before the service began, an unknown name appeared in the waiting room. I was nervous about admitting this person, given recent episodes of zoom bombing, but I took a chance. Services were still a few minutes away, and I had my host finger on the remove button just in case. In actuality, the person, a guest at first, became a friend right away. This man found our shul from the internet. He was looking for an evening service to observe the Yahrzeit for his father, of blessed memory. He was intrigued by the "Kaddish L'Yachid - personal Kaddish" we recite during our virtual services. In the shmoozing time before we started, I learned that he lives in Brazil, and that he knows a former classmate of mine from the 1980's who grew up in Brazil and serves there nowadays as a rabbi.

From an initial concern, I realized how powerful the Mitzvah of Hachnasat Orchim, welcoming guests, is, especially during these extraordinary times. As we have seen with virtual technology, we have to be careful who joins us, but we also have to be optimistic and welcoming. Such was a nice experience at our service on Monday night.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

There is nothing like gathering in shul celebrating Jewish life with hundreds of people on a Shabbat and tens of people at a weekday service.

With the reality of Covid, we have been grateful to live at a time in history when the tools of social media have helped us connect in a virtual manner. For the most part, Zoom and Facebook have brought us together for weekday prayer, and livestream has brought us together for Shabbat prayer. 

Still, there is nothing like a shared physical presence with one another.

Some times, however, technology breaks down without warning or understanding on our part. Occasionally since Covid began, our Zoom or Facebook connection has faulted during weekday services. On the High Holy Days, the livestream audio had faulted for a brief time before it was rectified.

This past Shabbat, for inexplicable reasons, our livestream audio did not work. As a result, the davening and laining could not be heard. I feel bad for our Bimah participants, and I  feel bad for the approximately 100 households who tried to connect. Ironically, I debuted a new kind of mask with a transparency around my mouth designed for the hearing impaired to read my lips. 

Moving forward, we will have professionals check the audio and video aspects of our livestream before every Shabbat service and lifecycle celebration. I encourage everyone to join us again next Shabbat morning.

This past Shabbat was a reminder that technology is not perfect. Hopefully, such breakdowns as we experienced will happen very rarely if at all moving forward.

I wish us all safety and well being during these times.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The roots of the Pesach Seder originate in Parshat Vaera. Four verbs of liberation are stated in succesion: " Hotzaiti, Hitzalti, Ga'alti, Lakachti - I (God) will free you,  rescue you, redeem you, take you." The combination of these four terms are understood as different forms of physical, spiritual, mental, and emotional forms of freedom. These four terms form the basis of consuming four cups of wine or grape juice at the Seder. The addition of a fifth cup or a cup designated for Elijah the Prophet is based on a fifth verb, "Havaiti - I will bring". In sum, the first four verbs deal with coming forth from slavery in different ways. The fifth verb deals with coming into freedom, represented by entry into Israel.

At this time of year, we may think of these verbs as our prayer for exiting from the enslavement of Covid - physically, spiritually, mentally, and emotionally. We yearn for the day when we fully enter a renewed time of existence post Covid.

While the four/five Biblical terms form the basis of the Pesach Seder, they are meaningful for any time we yearn to break from the shackles of personal slavery on route to personal freedom.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

 The opening of Sefer Shmot, the book of Exodus, introduces us to the very first "Rabbi" in Jewish history. Our tradition bestows the title of Rabbi on to Moses - Moshe Rabeinu. He found a way to touch every Israelite during his tenure as leader, teacher, judge, and more. Ironically, his "rabbinate" began at age 80 and lasted for forty years.

The rabbi of my youth, from the time I was 10-18, was Rabbi Yehuda Kelemer. He truly touched young and old when he served the Young Israel of Brookline. He subsequently devoted his rabbinate to the Young Israel of West Hempstead, Long Island. Whereas Moses began his mission at age 80, Rabbi Kelemer has died at age 80.

Rabbi Kelemer was a strictly pious and traditional Orthodox Jew. Yet, he always exhibited a warmth and open mindedness to everyone around him. I was such an example. One day in the 1980's, when I was a student at JTS, I encountered him in the Seminary library. Why was he even there? He was doing research on the Ketuba and came to the most highly regarded Jewish library in the New York area. In our conversation, I asked him what he thought of me pursuing the rabbinate at JTS, the spiritual center of Conservative Judaism. He responded by quoting a rabbinic saying that one is obligated to go to that particular place of Torah which brings forth the best Torah from within that person. I was truly touched by his words.

Years later in the 1990's when I served a congregation in Wantagh, Long Island, Rabbi Kelemer was just a short drive from me, residing in West Hempstead. On more than one occasion, he would call to check in on me. Occasionally, he would call to verify some information or ask me about issues in the local community. He was always warm, compassionate, and respectful - the same way I knew him as a young boy and as a rabbinical student.

I had not known of his situation since I moved to Toronto over 20 years ago. I was shocked to hear of his passing today, Erev Shabbat/Parshat Shmot. He was truly a Tzadik in our time. May his Neshama have an Aliyah. May his soul be bound in the bond of eternal life, and may his memory be a blessing.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Parshat Shmot is literally the portion of Names. While the beginning of the Torah reading lists the names of Jacob and his twelve sons, there is much more to names in this week's Torah lesson. We are introduced to many names: Amram and Yocheved; Aaron, Miriam, and Moses; Shifra and Puah; the daughter of Pharaoh (Bitya, in the Midrash); Yitro, Tzipporah, Gershom,  and others. Even God mentions the divine  name to Moses - "I am that I am."

In many cases, names have actual meanings. Moses, for example, is named "Moshe" because "he was drawn from the water." His name would describe his essence, as he would later draw his people from slavery to freedom.

When it comes to our Jewish names, do we know if they are also words with meanings? Do we know if we are named in memory of loved ones? If so, what do we know about them? Do we know our parents' Jewish names and the stories surrounding those names?

What associations do you have about your names in Hebrew or English? When someone hears your names, what associations do you think they are making about you?

What's in a name? Actually, quite a lot!

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The beginnings of institutional hatred, Anti-Semitism, and genocide perpetrated against the Jewish people originate in this week's Torah portion of Shmot. The text states, "A new Pharaoh arose over Egypt who did not know of Joseph." The commentator Rashi quotes a debate between Rav and Shmuel, found in the Talmud. One says that this was truly a new king. The other says that this was a pre-existing king who issued new edicts. Rashi then continues that the "new" Pharaoh made it as if he had never heard of Joseph before. 

All too often in our history, when the Jewish people lived under the sovereignty of another nation, times became difficult when either a new foreign leader arose, or an existing foreign leader changed his views, attitudes, and legislations in regard to the people of Israel. How often has a new foreign leader chosen to ignore the kindnesses and contributions made by the local existing Jewish community.

While Chanukah, Purim, and Pesach are all joyous Festivals, they originate with the dictates of an evil tyrant whether it be Antiochus, Haman, or Pharaoh. In contemporary Jewish life, there is only sadness and pain on Yom Hashoah, when we remember the evil perpetrated just over eighty years ago. On the Fast of Tisha B'Av, we recall all kinds of historical acts of hatred and genocide against our people and pray for the day when Fasts of sadness will be turned into Feasts of joy.

Nowadays, the world Jewish community must be vigilant and be on guard against Anti-Semitic terror and evil in all its forms. We must learn from the past and act in the present so that the future of our history will be filled with peace and fulfillment.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

The second book of the Torah, called "Exodus" in English, is literally called "Shmot- Names" in Hebrew. The opening verse reads as follows: "And these are the names of the children of Israel who came to Egypt." The text identifies Jacob and his twelve sons and goes on to state that there were seventy in total from Jacob's multi-generational family.

Rashi, quoting from earlier Midrashim, asks the obvious question. Towards the end of Sefer Bereishit, the book of Genesis, we are given a detailed genealogy of the seventy members of Jacob's household. So why is the list repeated in short form at the outset of Sefer Shmot, the book of Exodus?

The ancient commentary suggests, "Even though God counted them by name in their lifetime, God counted them again after their deaths to make known His love for them."

This interpretation is the very first Rashi comment found to begin the second book of the Torah. We can understand it on many levels.

We love our beloved not only during their lifetimes, but we continue to love them in memoriam after they have passed on. It is no wonder that our tradition provides boundaries of bereavement from the day of death to the day of burial, the Shiva, the Shloshim, the year for a parent, the Yahezeit, the Yizkor, etc.

As we begin a new book of Torah, we continue to love the texts and lessons that have passed on from the previous book, just as we come to learn and love the texts and lessons that are to come.

Now that we have entered the secular year of 2021, many of us are glad to be rid of 2020, a year that will be remembered for Covid-19. Still, we should recall with love the blessings of the past year, which include our health, our family, our shelter, our food, our ability to stay connected with family and friends, and much more. Now, with continued challenges in 2021, we must continue to discover love and blessing in the days, weeks, and months to come.

As God has loved our people in their present and in their past, may we find ways to love those people and things dear to us in our present and past as well.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Over the next several days, the members of our shul office will take a well deserved rest. As a result, this will be my last blog for 2020.

This year will culminate with the end of the Jacob-Joseph saga. The book of Bereishit will draw to a close the day after New Year's.

It has been a challenging year for all of us, given the drastic changes in our lives caused by Covid-19. At this time a year ago, no one could have envisioned how 2020 would turn out.

In our Torah readings, we have studied the unraveling of a family. A father thought his son was dead. Brothers had sold off a sibling to slavery and lied to their father. The forgotten brother, Joseph, rises to power and could have exacted revenge against his family.

However, instead, the brothers repent. Joseph forgives. Jacob is reunited with Joseph and his family. Jacob blesses his children and grandchildren. The ultimate curtain call to Bereishit serves as a model for fixing broken relationships and restoring wholeness to our lives. What a meaningful way to end 2020 on a note of hope, faith, and optimism.

The postscript recited on ending a book of Torah is the addition of the words, "Chazak Chazak V'Nitchazek - Be of strength, Be of strength, and let us be strengthened." This is my prayer for us as we transition from one year to the next and from one book of Torah to the next.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Over the course of many years, our holiday of Chanukah often overlaps with the Christian holiday of Christmas on December 25. As we know, the narratives of the two holidays have nothing to do with each other. The events of Chanukah predate Christmas by a hundred and sixty-five years. This year, Chanukah concluded on Friday, December 18th.

Strangely, however, a special Jewish occasion does fall out on December 25th this year. The Fast of the Tenth of Tevet begins at sunrise this Friday and concludes with Shabbat. While Tisha B'Av commemorates the destruction of both Temples in Jerusalem, the Tenth of Tevet marks the Babylonian siege around Jerusalem, one of the events leading up to the destruction of the First Temple. The seventeenth of Tammuz and the Fast of Gedaliah are other occasions of sadness which led to the Fall of the First Temple.

It is a rarity that the Tenth of Tevet occurs on December 25th. While we Jews do have significant days of fasting and mourning, fortunately, a majority of our days are filled with joy and gladness. Let's celebrate Shabbat, which this week also begins on The English date of December 25th.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

There is something quite beautiful and meaningful when all the candles are lit on the last day of Chanukah. For the first seven days, we have gradually built up to the fullness of Chanukah and its associated miracles. The ancient school of Hillel had it right that we should ascend in holiness by adding an additional candle each night, by which we experience the fullness of all the candles burning brightly on the Chanukiah.

With the fullness of Chanukah, I try to see my cup of life completely filled with gratitude. In the Talmudic period, our Sages grappled with the liturgical placement of the Al Ha'Nisim prayer. Ultimately, this special passage became linked to the daily prayer for gratitude. Interestingly, the same passage is linked to words of gratitude in the blessings after meals.

I suggest that today, if not every day, we should list all the gifts for which we are grateful. Such an exercise could be uplifting during Covid. For me, I am grateful for my health, my home, my food, my clothing, my family, my friends, my community, my heritage, and so much more.

I wish us all the experience of feeling fulfilled on this last day of Chanukah.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

"What is Chanukah?" the Talmud asks. The answer given is the familiar narrative that everyone knows, the miracle of the one day supply of pure oil which lasted eight days.

The reality, however, is that the rabbinic period produced multiple versions of what the Maccabees saw when they entered the Temple after their military victory. For those who might question the reality of the golden Menorah being preserved when the Hellenists had desecrated so much, here is an alternative depiction. The following account is found in Pesikta Rabbati, a collection of Midrashim, from the Talmudic period:

"At the time the sons of Hashmon triumphed over the kingdom of Greece, they entered the Temple and found there eight spears of iron which they grooved out, poured in oil, and kindled wicks."

One of the lessons from the above quotation is that the Maccabees transformed the enemies' weapons of violence into a symbol of faith, belief, optimism, and spirituality.

Over the ages, Chanukah has provided us with many images teaching the same lesson.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

My parents, Ruben and Helen Morrison, of blessed memories, were married on the first light of Chanukah in 1954. While Chanukah is associated with specific miracles, the Al Ha'Nisim prayer is attached to the daily Amidah prayer of gratitude. In it,  we thank God for the daily miracles that are with us. A day does not go by when I do not think about my parents. They were two of the most authentic and genuine people I have ever known.

A number of years ago, while driving to the synagogue on the first night of Chanukah for the shul's Chanukah party, the license plate on the car in front of me read, "167 SOV." The number was the same as my childhood address. The word is a Hebrew term for the spinning dreidl. A coincidence on the anniversary night of my parents?

As we celebrate the Festival of Dedication, I encourage us to dedicate ourselves to the roots, foundations, and values of our families. May the memories of our loved ones who have passed on be beacons of spiritual light in our lives. 

Shabbat Shalom and Chag Urim Sameach,

Rabbi Howard Morrison

Dear Congregational Family,

On Tuesdays, I teach an on line class focusing on Pirkei Avot, The Wisdom of the Sages. Our text this week was Chapter 3:17, which is authored by Rabbi Akiva, one of the greatest Sages of the entire Talmudic period. In this particular teaching, he discusses various forms of protection. One phrase reads as follows, "Masoret Syag La'Torah - Tradition is a protection for the Torah." Commentaries vary on the precise meaning of this expression. What exactly do "Tradition" and "Torah" mean in this context? Perhaps "Tradition" refers to the "oral Torah," which protects "the written Torah." Alternatively, "Masoret," tradition, could refer to the Masoretic text of the Torah. The carefully safeguarded textual integrity of the Torah must be preserved, as it has been handed down throughout the Ages. The textual integrity of the Torah includes not only the letters, words, and vocalization, but also the cantillation signs (found in printed books but not in the actual Torah scroll) and special demarcations found in the text itself. 

Two examples come to my mind from last week's and this week's Parsha. In Parshat Vayishlach, which we read last Shabbat, a series of dots is found over the word, "Vayishakeyhu." In the narrative, Esau kisses Jacob after years of separation. The dots over the word for, "He kissed him," draw special attention to the reader. Nowadays, the original meaning seems obscure. Some suggest that Esau kissed Jacob sincerely. Others disagree and suggest that Esau actually bit Jacob, but Jacob was miraculously protected. Either way, the dots are a Masoretic notation which have accompanied the Torah text for as long as we know and must be preserved.

In this week's portion of Vayeshev, Joseph finds himself in an awkward situation. The wife of Potiphar makes inappropriate advances to him. The Torah informs us, "Va'Y'ma'en  - He (Joseph) refused." As we know, every word of Torah has a cantillation sign, which helps to punctuate the text and provide the Torah with musical flavor. Most signs appear over and over again. One particular sign called a Shalshelet appears only four times in the entire Torah. The Shalshelet draws special attention to Joseph's refusal of the advances made toward him. Did he refuse adamantly or hesitantly? Commentaries vary, but the Shalshelet prompts us to analyze the situation carefully.

When studying portions of Torah, make sure that you are using a proper Jewishly acceptable edition which is loyal to the Masoretic text. Our Masorah, handed down tradition, protects our Torah.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

This Thursday evening, we begin to kindle the Chanukah lights. Each night, the lights represent different facets of the miracles associated with Chanukah.

Before and after Shabbat, we kindle lights to distinguish Shabbat from the rest of the week.

Mourners light a shiva candle to remember the eternity of the human soul. A similar purpose occurs when we light yizkor and yahrzeit candles.

Since much of Jewish life has now gone virtual, it has become customary for me to lead an on line pre-Kabbalat Shabbat service and for Rabbi Grundland to lead an on line havdalah service. Sadly, Rabbi Grundland and his family are sitting Shiva after the passing of Gidon Grundland, of blessed memory.

As a result, I filled in to lead the community havdalah Saturday night. Normally, my private havdalah lasts a few minutes without incident. When I lit the havdalah candle for the online ceremony, little did I know my smoke detector was right above me. Once the candle was lit for more than a few minutes, the participants heard a strange kind of music in the background. In any event, I have now configured the place to lead havdalah the next time around.

Our Torah is often called Torah Orah - A Torah of light, since our heritage illuminates our lives. On this past Saturday night, I truly learned a lesson about light 

Sincerely,

Rabbi Howard Morrison