Rabbi Howard Morrison

Dear Congregational Family,

At the outset of Parshat Vayishlach, Jacob sends messengers to Esau, who is approaching him with armed men. Jacob instructs his messengers to inform Esau that he had been living at the home of his uncle Laban all this time. While the plain verse seems straightforward, our ancient commentators find additional insight and meaning in every letter and word of Torah. One particular Midrash quoted by Rashi notes that the letters comprising "Garti - I lived" are the same letters which comprise "Taryag," the numerical acronym for all six hundred and thirteen commandments deduced from the Torah. Thus, the Midrash states, "I lived (Garti) with the wicked Laban, but I observed the Taryag Mitzvot and did not learn from Laban's bad actions."

Whether or not we are to believe that Jacob literally knew or practiced all six hundred thirteen commandments at this formative time in Jewish history is not the point, in my opinion. The Midrash, cited by Rashi, is coming to teach us that wherever we live and even under challenging circumstances, every Jew is capable of being faithful to the commandments, customs, and traditions of Judaism. Certainly, Rashi and the authors of earlier Midrashim were conversant of the Mitzvot in Judaism. Many Midrashim were composed when the Jewish people were oppressed by foreign cultures in antiquity. Rashi, living in the 1100's, was witness to the Crusades of the Middle Ages. Notwithstanding the overwhelming challenges facing the Jewish people over the course of our history, the commentary I have shared is meant to encourage us to be faithful to that which defines us as a Jewish people - our Jewish way of life.

In Jewish tradition, Laban was considered evil. In the Biblical text, he takes advantage of and manipulates Jacob time and time again. In the Passover Haggadah, we read, "Go and inquire what Laban the Aramean intended to do to Jacob our Patriarch." That part of the Haggadah contrasts the overt wickedness of Pharaoh to the subtle wickedness of Laban. The term "Aramean" in the Haggadah can be spelled otherwise as "Ramai," translated as deceiver or Roman. Laban's name became a term symbolic of Roman oppression of the Jewish people during the Second Temple period and beyond.

Today, the opening days of December 2020 are marked by the unprecedented pandemic and in a time of the calendar where Judaism is clearly felt as a minority religion in the world.  The interpretation on Jacob dwelling in Laban's house teaches us that regardless of circumstance, we can freely choose to be faithful to our heritage.

Shabbat Shalom,
Rabbi Howard Morrison

Dear Congregational Family,

For those living in Toronto and other particular communities, the new regulations last week made many of us more isolated than even the weeks and months before. For those living elsewhere in Ontario, the experience of the lockdown over the past nine months has continued to be difficult and even overwhelming.

With all of these challenges in front of us, how wonderful it was to participate with over five hundred households in a pre-Kabbalat Shabbat this past Friday afternoon. Arranged by the Toronto Council of Chazanim, hundreds of us from several congregations came together as one community. Words of Torah, uplifting melodies, and an aura of spirituality all helped to raise us up after a challenging week.

In last week's Parsha of Vayetze, we learned the origin of the term Jew, when Leah names her fourth child, Yehuda, literally, one who is grateful. In this week's Parsha of Vayishlach, we read the origin of the term Israel, when Jacob wrestles and prevails against and with God.

While the origins of Jew and Israel pertain to individuals, we have been the Jewish people and the nation of Israel for some 4000 years. While the role of the individual is central, the belonging to a peoplehood is even greater. It is with this in mind that most of our core prayers are couched in the plural. It is with this in mind that we try to pray in the company of others, whether or not we call that presence a Minyan.

There is a concept in Judaism called B'Rov Am Hadrat Melech - With multitudes of people, God is glorified. How wonderful that over  500 Jewish households, along with Cantors and Rabbis, came together to share the opening words of welcoming Shabbat.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

As we all know, safety concerns and regulations were made stricter this week in Toronto and elsewhere. In regard to religious services, a maximum of ten people in total is now allowed in our immediate area for religious services. After considerable discussion with Beth Emeth clergy and volunteer leadership, we have decided to enact the following principles for the next two Shabbatot on a trial basis:

1) Services will be conducted from the Sanctuary with clergy only. (On December 5 a Bar Mitzvah boy and his father will complement the clergy).

2) The service will be conducted without the presence of a Minyan. The liturgy will comprise of Psukei Dzimra, Shacharit, Silent Amidah, Full Torah Reading, No Aliyot, Full Haftarah without blessings, Silent Musaf Amidah.

3) This practice will be observed for the next two Shabbatot and then assessed before making further decisions, taking into consideration Ontario and Toronto Public Health regulations and recommendations.

4) Some of the thinking that led to the current decision include the following: 
The requisite maximum number of ten would be limited to men, who comprise a Minyan. As a result, women would be excluded from attending. The ten attendees would have to be identified before Shabbat begins without the assurance that all would attend, such as one not feeling well in the morning. The new guidelines for the next month strongly discourage even ten people from sharing a physical space for a considerable period of time. With all of this in mind, we have decided to err on the side of safety in terms of numbers of people and time spent in the sanctuary.

5) Everyone is encouraged to participate from home via the Beth Emeth livestream.

6) For mourners and those observing Yahrzeits, please access the personal variation of the Kaddish which does not require the presence of a Minyan. This text is available in the weekly schedule on the synagogue website or here - https://images.shulcloud.com/703/uploads/kaddishwithoutaminyan.pdf 
As you can imagine, we are not the only community who is struggling with these challenges. You may find this article by Naomi Baum of interest - Corona Kaddish

I encourage us all to be safe and healthy and to participate in virtual synagogue services and programming.

Sincerely, 
Rabbi Howard Morrison

Dear Congregational Family,

Many of us are familiar with "Ma Tovu." When we enter a synagogue, we recite, "How goodly are your tents, Jacob, your dwelling places, Israel." These words originate in the Torah when the heathen prophet Bilam blesses the people of Israel.

The origin of identifying Jacob with a tent is found in this week's portion of Toldot. Jacob is described as a whole-hearted man, a dweller of tents. It is interesting to ask why tent is in the plural? Many ideas abound.

On the one hand, we know that the tent meant the home in the books of the Torah. Abraham and Sarah welcomed passersby in front of their tent. When Bilam blesses the people of Israel, he notices how they conduct themselves in their tents.

At wedding ceremonies, bride and groom stand under a Chuppa. The bridal canopy is a reminder of the values symbolized by the Biblical tent. The Chuppa is covered on top to teach privacy and modesty. It is open on the sides to teach hospitality and to see the needs of society that exist outside the home.

In subsequent Jewish history, the tent became a term for synagogue, which explains why it is customary to recite Ma Tovu when entering it. In many ways, the home and synagogue are the same. Both are places of welcoming others. Both are called mini replicas of the Temple. Both are places where mentschlichkeit should be the norm.

On Thursday morning, I participated in a Shacharit Bar Mitzvah where the tent meant all these ideas. Because of Covid, the celebrant family had a tent set up in ther backyard with heaters. The immediate family occupied the makeshift pews, and many others joined on Zoom. The Bar Mitzvah chanted the Parsha while donned in Tallit and Tefillin. He received his first Aliyah, and delivered a Dvar Torah. The tent was truly a home, synagogue, and a place of being welcomed.

May we emulate Jacob in the positive spirit of what it means to be whole-hearted and a dweller of tents.

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

For which miracle was Chanukah established as a holiday? This is the question Rashi poses as his interpretation on the Talmudic question, "What is Chanukah?"

The Chanukah prayer "Al Hanisim - For The miracles" already suggests many miracles associated with the holiday. These include the miracle of the oil lasting eight days; the many falling into the hands of the few; the victory over Hellenistic culture; the observation of light dispelling darkness; the perpetuation of Judaism, and more.

This year's Chanukah will be unprecedented, given the pandemic which continues to surround us. Nevertheless, we should try to enumerate the miracles and great happenings for which we are grateful: our health, our families, our homes, our safety, our being able to connect through social media, our virtual synagogue programming, our abilities to practice Judaism freely, and more.

While our shul will try to have physical and on line programming, the privacy of the home is the intended arena for Chanukah observance. The Mitzvah of lighting the Chanukiah and showing it to the world is observed from the location of one's home.

This year, more than ever, let us be grateful for the miracle of our homes and our families. Whether or not public facilities are allowed to be open, it is the celebration of Jewish pride from our homes which has preserved the light of Judaism for thousands of years.

I wish everyone a safe and joyous Chanukah.

Chag Urim Sameach,

Rabbi Howard Morrison

Dear Congregational Family,

Among the many books in my rabbinic library are several from Rabbi Jonathan Sacks and Rabbi Louis Jacobs,  both of blessed memories, and both who served in the United Kingdom. In my early years studying in rabbinical school at JTS and throughout my rabbinate, Rabbi Louis Jacobs' writings influenced me in the same category as the writings of Rabbi Abraham Joshua Heschel and others, who inspired many Conservative rabbis. They both accepted multiple models of theology while embracing traditional patterns of halakhic practice.

Regarding Rabbi Louis Jacobs, I formerly used his books, "The Book of Jewish Belief" and "The Book of Jewish Practice," when I taught teens, adults, and conversion students. He used to have a weekly column in England, in which he addressed all kinds of theological, philosophical, and halakhic topics. I am blessed to have received these articles in book form. 

His most substantial book on philosophy was called "We have reason to believe." In it, he demonstrates his openness to different theories on how the Torah came to be, while espousing traditional practice. On the verge of becoming Chief Rabbi of the U.K., he was disqualified from internal pressures because of his theological openness. Until then, he was a leading Orthodox voice and soon pioneered the Masorti Movement in the U.K.

Fast Forward - Rabbi Jonathan Sacks challenged some of the insular thinking from the religious right in his time. In his own way, he embraced intellectual openness, pioneered relationships with non-Jewish leaders and with leadership from the different segments of the Jewish community. He maintained a private relationship with Rabbi Jacobs and others in the Jewish community, while being sensitive to internal Jewish pressures. Rabbi Sacks succeeded in becoming a recognized Chief Rabbi.

From what I have read and heard, I would surmise that these two rabbinic giants from the same country shared more in common than not. They maybe could have been a modern parallel to Hillel and Shammai, respecting the authenticity of the other even in disagreement.

When Rabbi Jacobs died in 2006 at the age of eighty-six, a much younger Rabbi Sacks attended his funeral. I wonder what a conversation would have been like between the two of them in their prime and at the same time in Jewish life.

Who could know for sure?

I will continue to read, learn and grow from both of them. British Jews and the world Jewish community were blessed to call them both rabbis, teachers, and leaders.

Yhi Zichram Baruch - May their memories be a blessing 

Rabbi Howard Morrison

Dear Congregational Family,

To remember is a Mitzvah in Jewish tradition. For example, to remember Shabbat is a Mitzvah; to remember Amalek is a Mitzvah. Some observe a practice of reciting six ancient remembrances as part of daily prayer.

There are those who suggest that remembering the Shoah is a modern day Mitzvah in a contemporary sense. This week, we have remembered the 82nd anniversary of Kristallnacht.

Today, November 11, we join all Canadians in commemorating Remembrance Day. We recall all Canadians who have given their lives in various forms of battle so that we may cherish and appreciate the freedoms by which we live.

While I am now a dual citizen, I came to Canada over twenty years ago as an American citizen and a Reserve chaplain in the U.S. Air Force. In the U.S., I often served as a chaplain to the local chapter of the Jewish War Veterans and participated in ceremonies for Veterans Day and Memorial Day.

Soon after moving to Toronto, I was asked to serve as a chaplain to the local Jewish War Veterans (JWV), who now meet a the Lipa Green building. When I explained that my service in the military was in America, the JWV leadership still gladly accepted my role as an ally and friend. For many years, I have participated in their annual Remembrance Day service. Sadly, because of Covid, there will be no communal service today.

Last Shabbat, in front of twenty five people in shul and many others on livestream, I donned my U.S. military uniform and wore it in shul. During services, we recited a prayer for Canada, a prayer for Remembrance Day, and sang O Canada.

I encourage us all to pause at 11AM today and to reflect on the sacrifices made by those men and women in the past for our freedoms today. May all those whom we remember today be remembered as a blessing by us, their families, friends, and by this great country of Canada.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

On Shabbat afternoon, we began to read this week's Parsha of Chayei Sarah. In it, the Torah recounts the deaths of Sarah and Abraham. A generation which founded Judaism and the Jewish people comes to an end.

It was right after Shabbat when many of us learned that Rabbi Lord Jonathan Sacks had passed away in England. For a number of decades, he inspired and influenced Jews of many backgrounds all over the world.

He wrote many books and columns. He was known to represent a centrist form of  Orthodoxy which promoted dialogue with other faiths and dialogue with non-Orthodox streams of Judaism. For years, he wrote thought provoking Divrei Torah on the weekly Parsha, many of which have been published in book form.

One of his earlier books which I have owned for a long time is entitled, "Arguments For The Sake of Heaven." Published in 1991, Rabbi Sacks wrote this book in part to promote dialogue as chasms were widening within the Jewish people. The title is based on a well known teaching found in Pirkei Avot. Arguments for the sake of Heaven have lasting value as exemplified by Hillel and Shammai.

In his introduction, Rabbi Sacks writes, "The argument between Hillel and Shammai was in fact decided in favor of Hillel. But it does imply a willingness to engage in reasoned dialogue with views with which one disagrees. . . Through intellectual conflict comes resolution and eventually, reconciliation. These are values that need restating in a fragmented Jewish world."

For many, Rabbi Sacks was a rabbinic leader for the world, not just one country. Many of his writings can be found on the internet. I encourage us to become familiar with his teachings and his religious personality.

While this week's Parsha recounts the deaths of our founders, it is called, "The life of Sarah, " whose death is mentioned at the outset.

May we remember Rabbi Sacks and his contributions in the way he lived his life, and how he brought depth of meaning to the life of Judaism and the Jewish people.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Many of us remember where we were when we heard the tragic news on November 4, 1995. I had just begun officiating Shabbat Mincha services in Long Island, New York when someone announced he was injured. By the time we started davening Maariv, a latecomer announced that he was dead.

Prime Minister Yitzchak Rabin was assassinated by a fellow Jew, ironically, at a peace rally after Shabbat in Tel Aviv. The Prime Minister had just finished reciting a poetic song entitled, "Shir L'Shalom - a song for peace." Living in New York at the time, I remember attending a crowded memorial service a few days later at Madison Square Garden. In addition, my congregation filled our sanctuary two nights after the tragedy, participating in our own memorial, led in part by children of our religious school.

The bitter month of Heshvan is already void of joyous holidays. The bitter month of Heshvan already has the anniversary of Kristallnacht attached to it from November 9, 1938. Now, for the last twenty-five years, the bitter month of Heshvan includes the assassination of Yitzchak Rabin.

Ironically, Parshat Vayera includes the near death of the very first Yitzchak, the son of Abraham. Ultimately, the Biblical lesson is that we never offer up our own people on the altar. Sadly, this lesson was not heeded by a member of our people two and a half decades ago.

Yhi Zichro Baruch - May the memory of Yitzchak ben Nechemia be for a blessing.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

A year ago at this time, some thirty of us embarked on a two week journey to Spain, Gibraltar, and Portugal. Our group consisted of Beth Emeth members, members of other synagogues, people from elsewhere in Canada, from the United States, and from South America.

It is hard to believe how life has changed from our journey last year to this November of 2020.

I am grateful that we went last year and not this year. 

I am grateful for familiar and new friends and acquaintances.

I am grateful to my teacher, colleague, tour guide, and friend, Betsalel Steinhart,  and Ramah-Israel.

This past Shabbat, we read how Abram intended to go to Canaan, and succeeded, where his father did not. I am grateful that we fulfilled our intention to visit, see and learn so much in a short period of time.

I will remember contemporary synagogues, progressive and traditionalist, where we met with local residents and/or joined actual services.

I will remember many ancient sites where remnants of former synagogues still stand.

I will remember sites where synagogues once stood generations ago, but which are no longer identified.

I will remember that wherever a synagogue once stood, we stopped to daven a brief service there.

I will remember and be grateful for how smooth and seamless it was to have fresh Kosher food wherever we went.

In this past weekend's Parsha, we recounted the journey of the Jewish historical experience which began 4000 years ago. We continue that journey to this day. Now many of us have a new appreciation for the Sephardic side of our people's journey.

Let us continue to be safe and healthy, as we dream of the next journey into Jewish history and culture.

Sincerely,

Rabbi Howard  Morrison

Dear Congregational Family,

Before we were called Jews or Israelites, we were known as Hebrews. This week's portion of Lech Lecha regards our founding partriarch as Avram Ha'Ivri, Abram the Hebrew. The Midrash comments that Ivri stems from a root which means on the other side. Our tradition understands Abram standing on one side of the river, and the nations of the world standing on the other side of the river. This ancient lesson teaches that the Jewish value system was distinctive in its understanding of God, morality, and values from the inception of our people and our faith.

For 4000 years, we have celebrated Jewish distinctiveness with pride. During our history, elements  of Judaism have entered and influenced other religions in the world. Distinctive Jewish ideas helped give birth to Christianity and Islam.

However, Jewish distinctiveness has also led to anti-semitism during most of our history. Even our first patriarch had to contend with those who would not accept him because of his beliefs and values.

Two years ago this week, on October 27, a Shabbat morning shooting at the Tree of Life - Or L'Simcha Synagogue in Pittsburgh resulted in deaths and injuries. We recall that horrific tragedy and honor the memories of those who were slain that day.

Such an anniversary reminds us that while Judaism has brought meaning to Jews and non-Jews for thousands of years, our journey has also been associated with the unleashing of hatred on grand and small scales. 

This week, we renew our connection to Avram Ha'Ivri, who stood alone on one side and introduced the world to the oneness of God and a distinctive value system.

Rabbi Howard Morrison

Dear Congregational Family,

In the aftermath of Noach and before the first mention of Abram, we read the narrative of the Tower of Babel. What was the wrongdoing? What was the nature of God's response?

At face value, the participants were trying to idolize themselves by challenging the sovereignty of God.

 The Midrash comments that the protagonists were concerned more about a brick falling, then a person falling off the tower. Thus, the narrative can be seen as a critique of humanity when it values materialism over people.

Given that God "Babels" the languages from one to many, one can see the story as validating diversity and freedom of expression, as opposed to coercion, symbolized by one language and the imposition of one set of ideas only.

A recent viewpoint suggests that the effort was to reach the sky and control the rains, an impulse of fear prompted by the flood which had devastated the earth. Nevertheless, it is not for humanity to "play God" and control acts of nature.

In all these theories, we can see the many lessons discerned by our predecessors and their implications for us today.

Shabbat Shalom,

Rabbi Howard Morrison

Dear Congregational Family,

In Jewish tradition, the month of Heshvan, which begins today, is called Mar Heshvan, the bitter Heshvan. Coming off Tishrei, we became accustomed to solemnity, joy, and celebration. It seemed like every day of Tishrei was some form of a sacred festival day.

With the month of Heshvan, there is no yom tov and no festival. The bitter Heshvan comes after the Holy Day month of Tishrei and prior to the month of Kislev, which provides us with the eight joyous days of Chanukah.

At Beth Emeth, the aftermath of Simchat Torah included a Bar and Bat Mitzvah last week. On this past Shabbat, a thirteen year old received his first Aliyah on the date of his thirteenth Hebrew birthday. Today, on  the first day of Heshvan, another thirteen year old receives his first Aliyah. On this coming Shabbat, the same young man will read the Torah and Haftarah.

Beyond, the simchas we are celebrating in the beginning of Heshvan, we can all transform this month without holidays into a season of happiness by renewing ourselves. With the onset of a new calendar year and new Torah reading cycle, the decision is in our hands to make for ourselves a month and a lifetime of joy and fulfillment.

I wish us all Chodesh Tov, a good new month.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

For all of us, the recent Holy Day season was one we will never forget. While some of us  experienced services in shul, many participated via livestream. 

I am grateful to all of you  the vast majority of our congregational family, for staying affiliated with our shul.

I am grateful to so many people who stepped forward behind the scenes to secure our needs in terms of safety, technology, ritual, overall administration and so much more.

I am grateful to so many of you who came to hear Shofar outdoors at a number of different venues on Rosh Hashanah.

I am grateful to so many of you who came to hear the Torah read from its ending to  its beginning either inside or outside the shul on Simchat Torah.

I am grateful to so many of you who purchased and used every single lulav and etrog set we ordered, fifty in total, during Sukkot.

I am grateful to so many synagogue volunteer leaders who have spent countless hours at meetings and working behind the scenes.

I am grateful to our office and maintenance staff who have kept our shul running during these unprecedented times.

I am grateful to all of you for your understanding, patience, cooperation, and forgiveness when inadvertent mistakes have occurred. Even in the best of times, imperfect people can only do their human best when striving for perfection.

Sadly, the pandemic has not gone away. Our shul is currently open for Shabbat morning services, while daily prayer, study, culture, and socializing take place on line. I encourage us all to find a meaningful way to stay involved. Please check our website regularly for updates. For some of our members who are not computer literate, I implore relatives and friends to share synagogue life with them.

I am proud to serve Beth Emeth. I extend a Yasher Koach to everyone for perpetuating the value, meaning, and relevance of our synagogue.

Sincerely,

Rabbi Howard Morrison

Dear Congregational Family,

Did you know that the recitation of Yizkor is a custom, not a law? While a law can be traced to a source in sacred literature, a custom generally develops as a will of the people. The recitation of Yizkor is primarily an Ashkenazic custom.

Yizkor was unknown in the Bible and the Talmud. It originated in the twelfth century as a response to the Crusades, to remember so many who died as martyrs.

The practice of saying Yizkor for family members developed much later, as did saying it on Pesach, Shavuot, and Shemini Atzeret.

An essential component of Yizkor is pledging Tzedakah. We ask God to remember our loved ones in part by giving Tzedakah in their memories.

Some people refrain from reciting Yizkor during the first year of losing a loved one. Others begin to recite Yizkor right away. Both are customs. In his well known book, The Jewish Way in Death and Mourning, Rabbi Maurice Lamm favors reciting Yizkor right away.

Some children, out of respect for living parents, leave the sanctuary during Yizkor. In the natural order of things, parents should be the first ones we remember. Others, whose parents are alive, choose with or without parental consent to remain in the sanctuary to recite Yizkor for the millions of martyrs in Jewish history.

I remember asking my parents' permission to lead Yizkor the first time I ever officiated at High Holy Day services so that I could help a small community remember its loved ones. My parents gave me their blessing.

As mentioned, everything about Yizkor is custom, not law. For some, particular Yizkor practices are stronger than others.

Find your meaningful place with Yizkor. Remember that the Mitzvot and laws of Judaism center around the joy and fulfillment in living a Jewish lifestyle all year long.

Rabbi Howard Morrison