Rabbi Howard Morrison

CREATED IN THE IMAGE OF GOD

Rosh Hashanah is commonly referred to as the birthday of the world or the day on which the world was conceived. More specifically, our Sages understand that on Rosh Hashanah, humanity was created, with today commemorating the sixth day of creation, the birth of humanity. In Bereishit, Genesis 1, a strange verse describes the creation of humanity in the following words: "And God created man in God's image; in the image of God, God created man; male and female God created them." What is this verse saying? Was the first person a man? Was the first person a singular entity of man and woman? Was the first entity already two separate human beings, one male and one female? The text is strikingly ambiguous.

In the Midrash, ancient rabbinic interpretation, as in the commentary found in the Etz Hayim Chumash, "The first human being was actually a pair of twins attached to each other, one male and one female. God divided them and commanded them to reunite, to find the other person who will make them complete again, in order to reproduce and attain wholeness."

When we say that humanity, male and female, are created in God's image and likeness, we know that in Jewish tradition we have "many many" different conceptions of God, based on time, place, and circumstance. Some describe God in masculine terms: Our Father, our King, Man of war. Others describe God in feminine terms: The Shechina, feminine in dwelling presence; Compassionate One, from the word Harachaman, literally of the womb. In the second day Haftarah for Rosh Hashanah, God is described as a mother weeping over her exiled children. God is a composite of male and female attributes. So, of course, men and women are created equally in the image and likeness of God. Judaism teaches us that EVERYONE is made in the image of God and should be treated accordingly.

In recent years, we have all heard stories of people, some being members of our own families, who are struggling with their gender identification. There are those individuals who are phenotypically one sex but morphologically the other, or ambiguous. There are people who have complex genetic or biochemical realities that create tensions between their genetic makeup and their apparent gender. Sometimes this is resolved in favor of their genotype and sometimes in favor of their outward gender. Sometimes this resolution changes at puberty. These are hard cases that need nuance, balance, and medical expertise. Of course, every person needs to be dealt with kindness as they seek answers to many religious questions that a gender-ambiguous person has.

Over two thousand years ago, the ancient rabbis were aware of an individual whose sexual characteristics were indeterminate or obscured and whose gender was in a state of doubt, called a TUMTUM.

Over two thousand years ago, the ancient rabbis were aware that someone could display both male and female characteristics, called ANDROGYNOS.

Over two thousand years ago, the ancient rabbis understood that a transition could take place as one aged. A person who was identified as a female at birth but developed male characteristics later on was called AYLONIT.

Over two thousand years ago, the ancient rabbis understood that another transition could take place as one aged. A person who was identified as a male at birth but developed female characteristics later on was called SARIS.

Of course, the ancient rabbis understood male as ZACHAR and female as NEKEVAH.

For the ancient rabbis, these categories were not merely theoretical and abstract. For example, the ANDROGYNOS was not just a thing of the mythic past. The ANDROGYNOS was in fact a recognized gender category in their present, with both, male and female sex organs. The term appears no less than 32 times in the Mishnah and 283 times in the Talmud. Most of these citations consider how Jewish Law applies to one who has both, male and female sexual characteristics.

For example, in Mishnah Bikkurim 4:1, we read explicitly: "The ANDROGYNOS is in some ways like men, and in other ways, like women. In other ways, he is like men and women, and in others, he is like neither men nor women."

That the rabbis recognized non-binary categories of people is clear. That the rabbis were challenged with particular legal applications of Jewish law to non-binary categories of people is also clear. What is remarkable, however, is that over two thousand years ago, our great leaders, teachers, and rabbinic masters recognized a wide array of human diversity. They discussed the matters as reality, with openness, with love, with compassion, with understanding, with sympathy, and with empathy. In other words, the ancient rabbis were remarkably ahead of their time. They recognized and accepted a world of possibilities.

What about us today? Are we judgmental with pre-conceived notions of human diversity? How many of us were aware of the vastness I have shared today from within the canons of sacred Jewish literature? 

It is no accident that the Golden Rule of Judaism, the exact mid-point of the Torah, is the famous expression, "V'Ahavta L'Reacha Kamocha - Love the other as you love yourself (Leviticus 19:18)." Just as you and I do not want to be rejected, alienated, judged, or labeled, we should not do so to others, and definitely not in the name of religion. All people are to be loved and made to feel welcome. 

While the ancient rabbis understood gender to "largely" operate on a binary axis, they clearly understood that not everyone fit binary categories, and they even specified realistic categories for acknowledging specific differences.

May we learn true ideals for today from a tradition of true ideals from thousands of years ago.

I wish everyone Shanah Tovah U'Metukah - A sweet, healthy, good, and peaceful new year.
Rabbi Howard Morrison

The month of Elul is not only the last month of the year 5783. It is also a month of spiritual preparation in advance of 5784. Already from the outset of Elul, the Shofar is sounded at the end of daily morning services as a preparatory wake up call. Since the sounding of the Shofar is considered optional or customary during Elul, it is paused on the last day of Elul to distinguish it from the commandment of hearing the Shofar on Rosh Hashanah.

Also, at the outset of Elul, we began to recite Psalm 27 at evening and morning services. Every line resonates with High Holy Day themes. The Talmud interprets the opening line as follows: "The Lord is my light - Rosh Hashanah. The Lord is my salvation - Yom Kippur." Elsewhere, the Psalm makes reference to the Sukkah as a place where God protects us. The last line offers hope, faith, and strength, as we transition from one year to the next. The Psalm is recited through the very end of the Sukkot season.

It is customary throughout Elul to visit the graves of loved ones. A meaningful spiritual preparation for the new year is to take note of those who have guided us through our lives and who continue to inspire us even after their passing from this world.

Sephardim began to recite daily prayers of Selichot, forgiveness, from the outset of Elul. Thus, they recite penitential prayers for forty days, from Rosh Chodesh Elul through Yom Kippur. Moses stood atop Mount Sinai forty days to receive Torah and did so again after the episode of the golden calf. With Moses' second experience, forty days are associated with God's forgiveness of the Jewish people.

Ashkenazim begin to recite daily prayers of Selichot following the Shabbat preceding Rosh Hashanah. These prayers of penitence must begin no less than four days prior to Rosh Hashanah. Ashkenazim begin on a Saturday night following Shabbat for a number of reasons. The joy of the Shabbat just observed balances the serious mood of the Selichot prayers. In addition,  The Torah portion of Nitzavim-Vayelech contains variations of the word Teshuva-Repentance many times. The Talmud teaches us that when we are in need of divine forgiveness, we ought to recite the thirteen attributes of God's forgiving the People of Israel following the sin of the golden calf.

I invite you to join us at Beth Emeth this Saturday night. At 9PM, we will reflect on a number of prayers and readings for the new year. At 10PM, our new director of spiritual engagement, Cantor Ron Donenfeld, will lead us in a traditional Selichot service.

Shabbat Shalom and Shana Tova U'Metuka - A good and sweet new year,
Rabbi Howard Morrison

On Sunday, I watched the new film entitled, Golda, starring Helen Mirren. How appropriate that the movie was released in theaters mere weeks prior to the fiftieth anniversary of the Yom Kippur war.  I found the movie certainly worth seeing, realistic, and edgy. Even more so, however, the movie brought me back to where I was on that Yom Kippur day almost fifty years ago.

I remember sitting as a thirteen-year-old with my dad in my childhood Orthodox shul. We sat near the back of the sanctuary, as my dad was also one of the designated ushers by the sanctuary entrance. During the mid-morning of services, an Israeli man, not a shul member, interacted with my dad at the sanctuary door. The man was certainly not Orthodox. He mentioned to my dad that he had driven to shul and heard on the car radio the terrible events that were transpiring in Israel and insisted on speaking with the rabbi at that precise moment, even while prayers were being recited.  Without a moment of hesitation, my father escorted this individual to the rabbi at the Bima. The rabbi interrupted his davening to listen to this man. Seconds later, the rabbi correctly paused the service, shared what he had heard with the congregation, and special Psalms of spiritual reflection were instantly inserted into the service.

I remember these events like yesterday, and which were conjured up quickly while watching the movie, Golda. I am sure that anyone my age or older knows where we were when we learned about the Yom Kippur war.

The film also reminds me that our Diaspora Jewish connection with Israel must be for and with the entire nation of Israel and not merely with a particular political party or religious denomination. 

Watching Golda felt like a proper spiritual act as we have recently ushered in the month of Elul, a time of personal and national introspection prior to the onset of the High Holy Days.

I look forward to seeing you this coming Shabbat, at which time Rosh Hashanah will be two weeks away.

Sincerely,
Rabbi Howard Morrison

This past Thursday was Tisha B'Av, the saddest day on the Jewish calendar. During the two ancient Temple periods, this period of the year was filled with internal strife and division among the Jewish people. During the first Temple period, Jews were committing acts of bloodshed among each other, acts of promiscuity, and acts of idolatry. During the second Temple period, Jews were divided along political and religious lines, often informing on each other to the Roman authorities. There was senseless hatred among our people. The internal divisions left our people vulnerable and fragile, leaving it easy for the Babylonians and subsequently the Romans to plunder Jerusalem and exile our people.

This year, two and a half days prior to Tisha B'Av, a Knesset vote of 64-0, which really would have been more like 64-56 without a boycott, has left our idyllic Israel fragile and vulnerable. Can you imagine an IDF where reservists are refusing to serve? It is not for me to judge or fully understand Israel's Parliamentary system. I have read many articles from different perspectives. Did the Supreme Court have too much power that the government could not make decisions and carry them out? Does the government now have too much power without the necessary checks and balances coming from the courts? Was the Supreme Court's use of "reasonableness" as a legal check on Government appointments and plans applied too broadly or not?

What I do know from history is that when the Jewish people are not united, we are weakened internally within ourselves and externally to the threats of foes around us. These matters concern me the most. Was there no way to pause further? To not find a way where different viewpoints could find enough common ground? Is it true that Israel has not been this divided since the events leading up to and including the assassination of Yitzchak Rabin?

The Shabbat following Tisha B'Av is called Shabbat Nachamu, the Sabbath of comfort. The Prophet Isaiah, after the fall of the first Temple, cries out to God, "Comfort, comfort my people." I am not a prophet, but I too call out to God today, "Comfort, comfort my people. The Jewish people need to take a deep breath, find some comfort after this past week, begin to heal, and hopefully find ways to reunite and re-energize ourselves.

Perhaps today's Parsha has come at the right time. In the final chapter of his life, Moses stands over the promised land and has his people come back to basics. In the Parsha today, we have read for a second time the Ten Commandments. We have read the Shma. We have read the words we recite when the Torah scroll is lifted, "And this is the Torah which Moses placed before the Children of Israel."

All Jews are equal recipients of our Torah and our tradition. May we find common place in our heritage to utilize the upcoming seven weeks of comfort and be renewed, even as we will soon renew another year on the Jewish calendar.

Shabbat Shalom,

Rabbi Howard Morrison

This coming Shabbat, we conclude the book of B'Midbar, the book of Numbers. On the secular calendar, the date is July 15th, which coincides with my father's birthday. Ruben Morrison, of blessed memory, was born in the Bronx on July 15, 1927. He passed away on June 7, 1999 at the age of 71. 

The book of B'Midbar is the ultimate book of journeys in the Torah. Most of the forty-year journey experience shared by the Israelites is described in B'Midbar, with the nation of Israel poised on the threshold of the Promised Land by the end of this Shabbat's Torah reading.

Parshat Masei, the last portion of B'Midbar, enumerates the halting places made along the journey. According to Rashi, this enumeration points to the acts of lovingkindness performed by God at each place along the way.

My dad made many stops along his journey of life, guided by God at each place. The third oldest of six brothers, my dad and two younger brothers were raised primarily by an Orthodox foster family in the Bronx. Dad developed a passion for tall ships and for antique tools, especially the Stanley Company metal planes from the late 1800's to the early 1900's. My father earned his college degree in Boston in the field of construction engineering. Over the years, he worked for two Boston area construction companies and served as the project manager for many projects in the city. Perhaps most notable was the Devonshire, a large skyscraper in the heart of downtown Boston.

Dad met and married a Boston area native, my mom, Helen, of blessed memory. Ironically, she passed away on Rosh Hashanah 1999, just three months after dad died. They were married in 1954 and went on to raise four children, including myself. 

While my father worked long hours during the week, we always sat as a family for Shabbat Friday night dinner. Dad was actively involved, as was mom, at the Young Israel of Brookline. Together, they enabled all four kids to attend the Maimonides Day School from grades K-12. 

Dad was blessed with four grandsons. The youngest was born after his passing. The third youngest, my nephew, was born mere months before my father died. My brother made sure that Zayde and grandson had an interaction while dad was very ill. That grandson will be getting married this coming mid-August almost exactly a month following dad's birthday.

What an incredible journey - From poor biological parents, to an orphanage for a short time, to a foster family, to a new life in the Boston area, to a love of wife and family, to an ongoing commitment to his Jewish heritage, to two interesting hobbies, and more - my father had an amazing journey in this world. 

Inasmuch as I recite Kaddish on his Yahrzeit; inasmuch as I remember him every day; I will pause this Shabbat to celebrate what would have been dad's ninety-sixth birthday.

Dad- Yom Huledet Sameach (Happy Birthday), and may your memory continue to always be a blessing.

Love,
Howie

As a dual citizen of the U.S. and Canada, I have the privilege of celebrating Canada Day on July 1 and American Independence Day on July 4. While both occasions are celebrated with fireworks, barbecues, and more, we ought never take for granted the importance of freedom and our mandate to preserve it.

From the inception of Jewish history, our people have tragically known what it is like not to be and free and to be persecuted by others. The Jewish people have had to ensure the slavery of Biblical Egypt. We have had to endure the oppressions of many different empires in antiquity, such as the Hellenistic and Roman Empires. We have had to endure medieval forms of hatred perpetrated against us during the Crusades, the Inquisition, and pogroms. We have had to endure the atrocities of the Shoah, and we have had to endure contemporary forms of terrorism and anti-Semitism. Is it any wonder that we Jews enthusiastically celebrate the weekly Shabbat, the annual Festival of Passover (called "the season of our freedom") and Yom Ha'Atzmaut ("Israel Independence Day")! We celebrate our freedom because we know what it means not to be free.

In Canada and in the U.S. this coming week, we should go beyond attending fireworks and barbecues. While there is much more progress that needs to be made, we should pause and be grateful for the freedoms we have living in North America. It is proper that many synagogues, including Beth Emeth, recite a prayer for Canada during Shabbat services. Even two thousand years ago, our ancient Sages saw the merit of living under the auspices of a civilized government. In the Ethics of the Sages, we learn:

"Pray for the welfare of the Government, for if people did not have awe for it, they would swallow each other alive (Pirkei Avot 3:2)."

I wish everyone a healthy, joyous, and meaningful Canada Day and Fourth of July.

Shabbat Shalom,
Rabbi Howard Morrison

In today's Parsha, Miriam speaks to Aaron against Moses' life choices. "He married a Cushite woman." Our tradition identifies this woman as either Tzipporah, Moses' wife in Exodus, or perhaps a different wife from Egypt. Regardless, this woman is perceived by Miriam as being an outsider, looks different, and is not worthy of marrying Moses or being a member of the Jewish people. Whether it is her religion, color, orientation, or some other supposed fault, her "otherness" is too much for Miriam to accept.

While Judaism is a tradition based on boundaries, sometimes, we become too exclusionary in our attitudes when we need to be more inclusionary. Perhaps this is the lesson Miriam needs to learn in our Parsha today. As we read in the Torah text, Miriam is stricken with Tzaraat, the scaly skin ailment associated with the punishment for slander and gossip. Miriam was shut out of the camp for seven days, and the people did not march forward until Miriam was readmitted. Miriam was forced outside the very boundaries she was attempting to erect and enforce.

Perhaps the seven day exclusion of Miriam was meant to give her time to rethink her attitudes and to transform her experience of exclusion into a lesson of inclusion not only for herself, but for others who identify with the Jewish people, but who may be perceived by themselves or others as being "outsiders." For the Israelite community to move forward, it was not for Moses or his wife, but Miriam who had to temporarily leave the community - a lesson in radical inclusivity.

As we know, June is Pride awareness month. This month and today's Parsha contain lessons that all identified Jews, LGBTQ and otherwise, must know that they are included within the Jewish community. Inclusivity is a lesson for those who perceive themselves as "inside" and those who perceive themselves as "outside" to reflect upon and understand. 

When I was a rabbinical student in New York back in the 1980's, I was troubled that there was a synagogue in lower Manhattan designed specifically for the gay and lesbian Jewish community. I had always thought and still do that a synagogue is for all Jews, unconditionally. Friends who I had made from that particular congregation had taught me that they were all too often made to feel uncomfortable in the so-called normative synagogues and had no choice.

Forty plus years later, how far have we come? Are all Jews welcome in our synagogues regardless of ideology, skin color, sexual persuasion, and otherwise? 

We may do well to understand what Miriam had to understand, in a Biblical story from over 3500 years ago, in which she had to be excluded in order to learn about being included!

Shabbat Shalom,
Rabbi Howard Morrison

On behalf of myself personally and on behalf of our synagogue, I wish to extend a Mazel Tov to all of our Beth Emeth graduates who are completing elementary, middle school, high school, and university programs. I hope that you will stay connected to our shul community, and we  at the shul look forward to staying connected with you.

It is noteworthy that our Torah portion this week, B'ha'alotecha, contains a vivid description of the Israelites' journey experiences in the wilderness. Of note is the mention that the Ark of the covenant led the way from place to place.

All of our graduates are completing one phase of their journey in life only to enter the next phase of their journey in life. May your Jewish values guide you, as the Torah has guided our people for thousands of years.

I wish you and your family Mazel Tov on your accomplishments, and Hatzlacha (success) on your future endeavors.

Shabbat Shalom,
Rabbi Howard Morrison

This past Sunday was Rosh Chodesh Sivan. With the onset of the new month a few days ago, we already began preparing for Shavuot, which begins Thursday night.

It is noteworthy that on Rosh Chodesh, I participated in a baby naming at 8:30am, a Bar and Bat Mitzvah at 10:30am, and a wedding at 5:30pm. In all three lifecycle events, I impressed on those present that Shavuot is the most important holiday on the Jewish calendar. It is ironic that Shavuot is possibly the most neglected of all the holidays. Is it because Shavuot lacks dramatic ritual, as compared to holidays which have a Shofar, Sukkah, Chanukiah, or Seder? Is it because Shavuot comes and goes so quickly, one day in Israel and two days in the Diaspora? Is it because the main aspect of Shavuot is expressed in the study of Torah, notwithstanding some loose customs such as eating dairy (the Torah is compared to milk and honey)?

Yet, the main theme of Shavuot is "Zman Matan Torateinu - the season of the giving of our Torah." Without Shavuot and the giving of the Torah, there would be no understanding of Shabbat, kashrut, holidays, lifecycle, ethics, etc. Shavuot is the foundational holiday from which everything else in Judaism is derived. 

With Shavuot upon us, I encourage us to consider what Torah means to us? What is our expression of Torah? and how will it grow in the coming season?

Chag Sameach,

Rabbi Howard Morrison

The commandments to celebrate Shabbat appear all over the Torah. In Genesis chapter 1, God rests on Shabbat after creating the world. In Exodus chapter 20 and Deuteronomy chapter 5, the two versions of the Ten Commandments have us "remember" and "safeguard" Shabbat. In Parshat Ki Tisa in Exodus, the famous V'Shamru passage links Shabbat to the everlasting covenant with God and Israel.

In Parshat B'Har, the portion begins and ends with Shabbat. First, Shabbat is for the land - the Land of Israel shall observe its own year of rest every seventh year, lie fallow, and no Jew shall work the land. This Mitzvah of Shemita, Sabbatical, has us show reverence for the earth; teach us that the earth belongs to God and not to us, and that the land of Israel in its very self has sanctity.

The Mitzvah of Shemitta was certainly operative when Jews were sovereign in the land of Israel with its holy Temple until the Temple's destruction in the year 70CE. For nearly 2000 years, our people were not sovereign in the land of Israel. Since our modern indepence in 1948 and even moreso since the unficiation of Jerusalem in 1967, which is being celebrated next Thursday, the Mitzvah of Shemitta is back on the radar.

Can Shemitta be observed without the Temple being re-established? Should Shemitta be observed in its fullness as a Toraitic or Rabbinic commandment? Should Shemitta be observed in part or full as a pious gesture? Answers abound depending on your ideology. Nevertheless, the concept of Shemitta with or without its ritual fulfillment has everlasting relevance for the reasons stated above.

The end of the Parsha transitions the notion of Shabbat from the land back to the people, in the way that Shabbat is treated throughout the Torah: "Et Shabtotai Tishmoru - You shall safeguard my Sabbaths," referring to every week.

In as much as we are commanded to rest physcially and spiritually every seventh day, does the land deserve no less every seventh year?

Shabbat Shalom,
Rabbi Howard Morrison

I wish to welcome you to the Masonic Four Districts Divine Service. I acknowledge and congratulate the new Grand Chaplain, Michael Litvak

Beth Emeth Bais Yehuda Synagogue is a Traditional congregation, rooted philosphically between the Conservative and Orthodox branches of Judaism.

This synagogue was founded in the mid 1950s. The building came to fruition in the late 1950s. Rabbi Joseph Kelman, of blessed memory, served as its founding rabbi for over forty years. He passed away roughly a decade ago. I was hired as the senior rabbi in the Summer of 2000 and have enjoyed almost twenty-three years of serving the Jewish and general community.

The Book of Genesis teaches us that God created humanity in the divine image and likeness. Each one of us, male or female, regardless of faith affiliation, is created in the divine image.

In Leviticus chapter 19, which was read liturgically in synagogues around the world a week ago, the exact midpoint of the five books of the Torah contains the golden rule, "Love thy fellow as thyself." In ancient Jewish commentary, these words are understood as "What is hateful to you do not do to another. That is the essence of Scripture. The rest is commentary- Go and Learn."

There is an ancient Jewish teaching which explains when mankind is minting coins, all the coins come out the same. However, when God is minting human beings, every human being is created uniquely. This teaching predates our understanding of DNA by thousands of years and understands that while each person is created in God's image and likeness, each person is also uniquely different at the same time.

We celebrate today and every day "The unity of our diversity." We celebrate that we are diverse individuals who comprise a united community of fellowship and faith.

Today, our Scriptural reflections have come from the book of Psalms and the book of Proverbs. While they were known for all kinds of accomplishments, ancient tradition attributes Psalms to King David and Proverbs to King Solomon. Over 3000 years ago, King David established Jerusalem as the sovereign capital of Israel. King David paved the way for his son, King Solomon, to oversee the building of the Holy Temple in Jerusalem.

Both David and Solomon were spiritual figures. In Hebrew, the book of Psalms is called "Tehilim,' which means "Praises." The Psalms are used in daily prayer to affirm our faith in God at times of celebration and sadness. According to ancient tradition, Solomon authored Song of Songs in his youth, Proverbs in his mid-life, and Ecclessiastes in his elder years. Proverbs is exactly that - offering sage proverbial messages for day to day living. How wonderful that today's recitations come from these two famous Biblical luminaries and their writings.

I thank you all for attending and participating today. After refreshments, I invite you all back into this sanctuary for those who would like to learn about and see the objects of the synagogue sanctuary.

Rabbi Howard Morrison

On Friday afternoon around 3:45 PM, I learned that Rabbi Harold Kushner passed away. The name might be familiar to you. He wrote many books that touched the lives of modern Jews around the world. His first best seller was the famous "When bad things happen to good people." He first wrote the book to comfort himself and his family after his young boy died of an aging disease. While I did not necessarily share his theology, I and thousands if not millions of others valued his writing which brought comfort to those who struggle with perceived injustice in the world. I also remarked to people that the book was not entitled "WHY," which no one can answer, but rather, "WHEN," which we can answer with compassion, sympathy, empathy, and just being there for one another.

Over the years, Rabbi Kushner touched people with other best seller but lesser-known works, such as a modern interpretation of Psalm 23, "The Lord is my shepherd - Healing wisdom of the twenty-third Psalm." He also wrote a book called, "When all you've ever wanted is not enough," which I used one year as the basis of a High Holy Day sermon. He also authored "Living a life that matters" and much more.

Rabbi Kushner spoke as well as he wrote. He had that rare ability to take timeless ideals and make them timely. He touched Jews and non-Jews, religious Jews and secular Jews.

For years, he would teach at the annual Rabbinical Assembly convention. I always looked forward to his sessions. I also heard him before my rabbinical school days in the Boston area where I was raised. He served as a career pulpit rabbi in Natick, MA.

If you want to be inspired and enriched as a person looking for depth and purpose in your life, I encourage you to read Rabbi Kushner's writings.

On this Shabbat, we read the double portion Acharei Mot-Kedoshim, followed by Parshat Emor. The titles translate as "After one's death, one speaks of his sanctity." How true this sentiment is for the memory of Rabbi Kushner, who will be laid to rest this coming Monday.

Yhi Zichro Baruch - May Rabbi Harold Kushner's memory be for a blessing.

Rabbi Howard Morrison

As you read this message, we will have completed the observance of Yom Ha'Shoah this past week, and we anticipate the observances of Yom Ha'Zikaron and Yom Ha'Atzmaut next week.

While our tradition did not know of these dates prior to the mid-twentieth century, they are now engrained in the Jewish calendar and in the soul of every single Jew. How does one emotionally and spiritually ritualize the remembrance of six million brothers and sisters and then go on in a week's time to remember all who fell for the State of Israel and to celebrate its independence the following day? There is no definitive answer.

Just as many of us commemorated Yom Ha'Shoah by lighting a yellow candle and/or attending a public ceremony this week, I encourage us to find personal and/or public ways to commemorate Yom Ha'Zikaron and Yom Ha'Atzmaut next week. At Beth Emeth's Shacharit service Wednesday April 26, we will celebrate with the insertions of Hallel, Al Ha'Nisim (For the miracles), the Prayer for Israel, Ha'Tikvah, and the sounding of the Shofar. All of this is preceded next Tuesday with Israel's Day of Remembrance. May we all pause for a moment of silence as the sirens are sounded in Israel on that day.

Shabbat Shalom,
Rabbi Howard Morrison

One of the overall lessons of Pesach is how to achieve unity without imposing uniformity. When we gather at the Pesach Seder, we sit as a united family and fellowship even while we share differences of thought, belief, and practice. The four kinds of children perhaps exemplifies this lesson best.

Similarly, when we gather as a congregation, we sit together as a macro family, not any different than the micro family gathered at the Seder table.

Many Jews are Zionists. I am a Zionist. I share a love for Israel. Most of us in this sanctuary love Israel and identify as Zionists. This does not mean, however, that our views and feelings are one and the same. It is appropriate to dwell on Israel, Diaspora, and Zionism today. After all, Pesach celebrates the Exodus from Egypt and the journey toward entering the land of Israel.

Over the past few months, we have all heard, read, and seen the images of political debate in Israel. On the one hand, such debate celebrates Israel as an open democracy. On the other hand, there are those in Israel and abroad who fear for democracy in Israel. There are those living in the Diaspora who are vocal in their sentiments, and there are those in the Diaspora who feel we should have little or no say since we do not live in Israel or serve in the IDF.

In general, I personally feel the latter. If I were asked to comment on Israel's state of affairs, I would not be naive. However, my comments would always focus on the overall State of Israel, not any political party. I would always focus on Ahavat Yisrael, a genuine love for Israel. I would always focus on Klal Yisrael, the totality of the Jewish people. If I felt that my traditional but non-Orthodox rabbinic legitimacy was at stake, I would work with like-minded colleagues living in Israel to speak on my behalf. I fear that any potential critique, no matter how loving,  would only come across as a Diaspora bashing of Israel. 

A couple of weeks ago, our local UJA-Federation published an excellent statement on the political happenings in Israel, entitled, "When good people disagree." Some of the highlights include: Speaking to Israelis as Family. Quoting the noted Irwin Cotler, when debate becomes division, 'what's needed is engagement without apocalyptic language.' At times of polarization, we must model how to hold difficult conversations without fueling divisions. We must speak with clear and direct dialogue.

It seems to me that the Pesach Haggadah is the optimum tool and text for achieving positive and constructive goals while always maintaining our love and support for the State of Israel. Just as the Haggadah presents diverse views in a harmonious conversation, so too, we can present diverse views on the matters of today in a harmonious conversation.

Next year in Jerusalem, the Haggadah concludes. May that be the case for our Beth Emeth trip to Israel next Fall, and for all of us to visit, tour, study, and even live in the homeland of our people and heritage.

Chag Sameach,
Rabbi Howard Morrison

On Shabbat Ha'Gadol, the Great Sabbath preceding Pesach, it is customary to review the Haggadah in preparation for the Festival. I remember as a child being asked by my parents to bring down the Haggadot from the previous year. In them, I would find Matzah crumbs, wine stains, and more. I would first and foremost clean the Haggadot from last year. 

Ultimately, one is supposed to study the Maggid section this coming Shabbat, the main part of the Haggadah which contains the narratives, rituals, and songs leading up to the Festive meal. One should prepare in such a way that the Seder experience for the new year becomes more than a repeat performance of years past. Each year and over the first two nights of Yom Tov, the Seder experience should feel fresh and innovative. Ma Nishtanah - How will your Seder be different this year?

For many of us, this year's Pesach will have us truly celebrate freedom, in that we will not be enslaved to the rules and regulations of the pandemic, which altered how many people could sit with us at the Seder table as well as influencing the whole Seder experience.

The Haggadah is probably the most available Jewish text in the market place, with more editions, commentaries, and perspectives than any other kind of Jewish text. I strongly encourage everyone to augment their current array of Haggadot by adding a new Haggadah which contains the complete traditional text and which contains new insights not found in your current supply of Haggadot.

Let us take advantage of the custom of Shabbat Ha'Gadol (also called Shabbat Haggadah) to spiritually prepare ourselves for the arrival of Pesach next week.

Shabbat Shalom and Chag Kasher V'Sameach,
Rabbi Howard Morrison