Beth Emeth Bais Yehuda Synagogue

06/01/2026

Parshat Bha'alotecha - Thanking our Shinshiniot, Yali and Tamar

This week's Haftarah from the Prophet Zechariah begins with the words, "Rani v'simchi bat Tzion - Sing and celebrate daughter of Zion."

This year, our synagogue family has been blessed to have two daughters of Zion with us, our Shinshiniot, Yali and Tamar. They have truly brought joy, song, celebration, and enthusiasm to our relationship with Israel. Given all the challenges surrounding the Jewish people these days, their influence could not have come at a better time.

Yali and Tamar met each other when they were accepted into the Shhinshinim program. How quickly they bonded. They were as if two real close sisters in terms of how they presented themselves.

Sadly, this Shabbat will be their last occasion with us. We thank them for all of their accomplishments and wish them well in their future.

Please attend shul this Shabbat and wish them a meaningful farewell and l'hitraot.

Yali and Tamar - May you both go "M'Chayil l'Chayil - From strength to strength.

Shabbat Shalom

Rabbi Howard Morrison

05/31/2026

Naso - the shortest section in the longest parsha

Parshat Naso is dear to me and to some of you. It is the Bar Mitzvah portion of Sammy Smith, Jeff Springer, Jonathan Halpern, Noam Zeldin, Yonah Morrison, Lee and Cory Shemuel, and many others.

Naso is the longest portion in the entire Torah, partly because the final chapter contains lots of repetition in restating how each of the 12 tribes brought exactly the same dedication gifts to the Tabernacle. This is a miracle in that twelve distinct tribes had their leaders thinking the exact same way, thus worthy of repetition.

Naso begins with a census of the Levites, a carry-over from Parshat B'Midbar.

Naso contains lengthy descriptions of two institutions which are no longer operative - the Nazirite, a sort of Jewish monk, who imposed upon himself extra levels of piety and restrictions in service to God. An entire volume of Talmud is dedicated to the Nazirite laws. The portion also contains the law of the Sota, a woman suspected of adultery. An entire volume of Talmud is dedicated to this ritual as well. Ultimately, while the ritual is no longer practiced, its goal to ensure shalom bayit, domestic peace between a husband and wife, is as relevant today as in any time of our history.

While the Parsha is extremely long, it contains a tiny passage which is perhaps the most well-known section of the entire portion - Birkat Kohanim, the Priestly Blessing. Let's take a look:

In a portion called Naso, which means to lift or count, our Sages refer to Birkat kohanim as "Nesiat Kapayim," the lifting of the hands, because the Kohanim lift their hands and form the letter Shin for Shadai, God Almighty, when the verses are recited.

Birkat Kohanim is recited each morning in the daily Amidah. In Israel, Kohanim come forward to the Duchan, platform, and recite these words seven days a week. The Priestly Blessing is known as "Duchening," because the Kohanim ascent a Duchan, or, platform. In the Diaspora, the Prayer leader recites the words every day, except for sacred holy days, when Kohanim ascend the Bimah. Recently, Kohanim duchened on Shavuot.

There was a time when the Conservative Movement virtually did away with Duchening in an effort not to preserve the hierarchical distinctions between Kohen, Levi, and Yisrael. For those who recall, the old Silverman Sabbath and Festival Siddur did not contain the liturgy of duchening. Rather, my predecessors had the Duchening ceremony taped to the back of the Siddur and taken from a different prayerbook. It is interesting to note that more recent Siddurim, like our Siddur Chadash, have restored the Duchening ceremony. In my opinion, this makes sense. It is one of the oldest, most preserved, and cherished blessings. It was recited in both Temple and early synagogue times and transcends the concerns of hierarchies among the Jewish people.

For me, I have vivid memories of standing under my dad's Tallit with my brother when these words were recited. Tradition has it that we ought not look up at the Kohanim when the text is chanted. Our devotion should be on the content of the words and not the ones reciting them. Folklore has it that if one looked up at the kohanim at that moment, one would go blind - another way of saying how important not to look up but to concentrate. Perhaps the reason not to look up is to make clear that while the Kohanim are reciting the words, they are not the sources of the blessing. Rather, they are conduits or messengers. God is the source of the words found in the Priestly Blessing.

When we look at the fullness of the prayer, we notice that there are three verses or statements. In each one, the second word is Hashem, the name of God, reinforcing that God is the One who blesses us. The first verse contains three words, "Yvarechecha Hashem V'Yishmeracha - May God bless you and guard you." The second verse contains five words, "Ya'er Hashem Panav Ailecha Vichuneka - May God illuminate you and be gracious to you." The third verse contains seven words, "Yisa Hashem Panav Ailecha V'Yasem L'cha Shalom - May God lift the divine presence toward you and grant you peace."

Notice the gradual shift from three to five to seven words - Life is about constant growth and development, like climbing steps of a ladder. In the Temple, the Kohanim gradually ascended the Duchan, platform, when reciting the words.

Notice that in total there are fifteen Hebrew words, 3+5+7, reminding us of the first two letters of the ineffable name of God, Yud and Hay, which numerically are ten and five, fifteen in total.

It is noteworthy to consider the number fifteen today. Last Sunday, our shul celebrated its 70th anniversary as a synagogue serving the needs of the Jewish community. Fifteen past and present presidents were interviewed. Highlights appear on a beautiful video tribute available on the Beth Emeth website made by the late Adam Farberman, zichrono l'veracha. As the video was debuted at Beth Emeth, Adam's funeral was taking place at Benjamin's.

Like the Nesiim, the chieftains who led the twelve tribes in unity towards the end of our Parsha, these fifteen served our shul as Nesiim, "presidents," in modern Hebrew. While they all led our shul with modesty, their names deserve to be mentioned today. With the fifteen words found in the Priestly blessing, we pay tribute to these fifteen living past and present presidents:

Harry Turk, Michael Kerzner, Gord Garshowitz, Sheldon Berg, Miriam Ziegler-Goldberg, Alan Snow, Steve Werger, Larry Ross, Bernie Schwartz, Pearl Grundland, Eric Goldberg, Ari Hochman, Malcolm Weinstein, Sheldon Serota, Steven Greenwood

While it is Kohanim only who ascend and recite these words on sacred holidays in the Diaspora; over the ages, non-Kohanim have recited these words at different kinds of occasions. As a child, my dad would recite Birkat Kohanim at the pre-Fast dinner prior to Yom Kippur. When I became a parent, I recited the words every Friday night and holiday night at the dinner table prior to reciting Kiddush. I still recite them every week, as my twenty-eight-year-old son, Yonah, lives with me. I have to admit to you that he looks forward to my reciting these words to him each and every week to this very day.

While not required, many Rabbis invoke Birkat Kohanim under the Chuppa at a wedding ceremony as a prayer to help the new couple start their journey of life together. Similarly, these words are often recited at a Bris, baby naming, and a Bar/Bat Mitzvah.

I strongly encourage parents and grandparents who currently do not do so to consider invoking God's blessings to your children and grandchildren on a regular basis.

I also strongly encourage Kohanim who currently do not ascent the Bimah on sacred holidays to consider doing so in the future. I am glad to offer a personal tutorial to anyone interested.

While Naso is the longest Torah portion of the year with many diverse themes, the short three line formulation of Birkat Kohanim has much to offer us.

Shabbat Shalom,

Rabbi Howard Morrison

05/29/2026

05/28/2026

Perfect and imperfect

In Psalms, chapter 19, which we daven every Shabbat, we read "Torat Hashem Temima - The Torah of God is perfect." While we may not necessarily understand God's ways, God's Torah is perfect, meaning the transcendent One possesses an absolute set of values. Otherwise, what makes one's values better than someone else's? It is noteworthy that the well-known author and speaker, Dennis Prager, recently wrote a new book entitled, "If there is no God: The battle over who defines good and evil."

Almost forty years ago, in my first pulpit, the word "Vayomer (God said)" was accidentally written in the Torah scroll as "Vayedaber (God spoke)." A Sofer (scribe) was easily able to chisel out two incorrect letters and fill in two correct letters to transform Vayedaber into Vayomer.

Two weeks ago, when I was away in New York, the scroll we usually use on Shabbat had to be replaced during the Torah reading, as the word "Shishim" was incorrectly written as "Sh**ha." This week, a Sofer was able to make the easy correction. He is also going through rips and tears throughout the scroll. We will have it back next week.

While God's Torah is perfect, mankind's Torah is imperfect. A Sofer, no matter how well intended, can make mistakes. He is only human after all.

The experience I faced four decades ago, coupled with the experience of two weeks ago, reminds us all that each and every one of us is prone to making mistakes. The challenge is to learn from our mistakes, repair them, and to strive for perfection, even when we will inevitably fall short. This is the ultimate lesson of human imperfection.

Shabbat Shalom,

Rabbi Howard Morrison

05/27/2026

Thank you for sharing in our BEBY 70th anniversary celebration!

05/25/2026

Politics or Jewish survival? What do you think a rabbi should do?

In my rabbinical education, my classmates and I were taught to be careful about abusing Torah to express personal political views. Over the years, I have never publicly endorsed a political candidate for office. Such a matter is a personal decision. As a rabbi, I have, however, pointed out issues of Jewish concern and values, leaving it to the individual to decide which candidate(s) best emulated those concerns and values.

Is there ever a time when a congregational rabbi should publicly endorse a candidate running for office? Is there ever a time when Jewish values and politics intersect with each other?

If you were a rabbi living in New York city before the last mayoral election, what would you have done? Many of us knew before the election what kind of person and leader Zohran Mamadani was. Many people in New York and elsewhere are not surprised with the rampant Jew-hatred in New York and the positions taken by the new mayor. Should a New York rabbi have publicly spoken against voting for Mamdani or not? What do you think?

For those who would answer in the affirmative that a New York rabbi should indeed have entered the political arena for the welfare of the Jewish people, what do you think about the next mayoral election in Toronto? Should a Toronto rabbi stay away from "politics" or recognize that politics and the welfare of the Jewish community intersect and require a strong rabbinic statement?

I am interested in hearing your thoughts.

Shabbat Shalom,

Rabbi Howard Morrison

05/24/2026

Shavuot day 2 - Yizkor/Who and what do you remember today?

Shavuot and Yizkor have much in common. First of all, The commandment to actually remember the giving of the Torah is a daily commandment, just as is the daily commandment to remember the Exodus from Egypt.

The ceremony of Yizkor, remembering loved ones, is recited at four sacred seasonal moments: Yom Kippur, Shemini Atzeret, last day of Pesach, and Shavuot, the second day in the Diaspora.

This morning I want to pose before you four Questions, a "Fier Kashes" for Shavuot:

WHAT are we specifically remembering this year on this day?

The risks of our Israeli brothers and sisters living every day under the constant threat of war, of having to run to bomb shelters on a moment's notice?

The continued war with Iran? Hezbollah? Hamas? and other groups?

The seething hatred of anti-Semitism from every sector of the globe, including right here in the GTA?

The recent attacks on synagogues, Jewish restaurants, Jewish book stores, schools, and more?

The recent attacks on Jewish homes? the removal and desecration of Mezuzot? the writing of swastikas and grafiti?

II. Are we remembering to count our blessings?

The fact that despite the challenges, we live in a country that provides the freedom of personal choices?

That we have a roof over our head and a comfortable home in which we reside?

Do we wake up each morning and recite Modeh Ani, a thanks to God prayer for waking up in the morning and filling our lungs with fresh air and being able to bodily function?

Are we thankful that we have this synagogue in which to share Jewish tradition with family and friends and to celebrate the Jewish way of life?

III. Whom do we remember today?

Are we remembering with good feeling our parents? grandparents? uncles and aunts? and those who preceded us?

Are we sadly remembering siblings? children? taken too young but who brought us joy in their limited years spent on this earth?

Are we remembering people we never knew but who will be remembered as martyrs, sacrificing their lives for the future of Judaism and the Jewish people?

Will your acts of remembrance today inspire you to perform deeds of kindness, give tzedakah, involve yourself in tikun olam, repairing the world, deepen your own Torah study and observance?

While we remember many people and many historical events, when I recite Yizkor on Shavuot, the 7th of Sivan, I emphasize remembering my father who died on the 23rd of Sivan. When I recite Yizkor on Yom Kippur, I emphasize remembering my mother who died on Rosh Hashanah.

My dad, Ruben Morrison, was raised in the Bronx by a foster family. He met my mom while studying architecture in Boston. There, they were married and raised four children just outside of Boston. While my father never received a formal Jewish education, he made it top priority to ensure a day school education for all four children from Kindergarten through grade 12. Dad collected antique Stanley company planes, not the flying ones, and he had an extensive maritime collection. He loved mom and all four of us and demonstrated his love more through action than verbal sentiments.

Whom do you remember today? What comes to mind?

IV. The word Yizkor

The Hebrew spelling of Yizkor teaches us further remembrances in Judaism:

Yud - is numerically Ten. We recall the Ten Commandments which were revealed on Shavuot.

Zayin - is numerically Seven. We remember the seven universal Noachide laws, given by God to all of humanity, a moral order, before there was a Torah or a Jewish people.

Caf - To remember the fifth of the Ten Commandments, "Cabed - Honor your father and your mother," the lynchpin of the Ten Commandments, which holds all of them together.

Vav - is numerically Six. We recall the Six orders of the Mishna, reminding us of the Oral Torah, which complements the books of the written Torah. Most of our Jewish wisdom emanates from the Mishna and its elucidations.

Raish - To have us remember our Rabbis, our Cantors, our teachers, who have transmitted Torah into our lives with passion and commitment.

Now at Yizkor, we remember our relatives, our dear friends, our martyrs, our teachers, and pivotal experiences . . . May all whom and that we remember inspire us to live the best lives we can.

Chag Sameach,

Rabbi Howard Morrison

05/24/2026

Shavuot day 1 - Intermarriage: Disapproval and/or Engagement?

Many of the most fundamental themes of Judaism are associated with Shavuot. Consider the following:

The giving of the Torah - Without this, there is no Judaism. I marvel at Shavuot being the least observed of the major holidays. Because there is no ritual flavor except for late night study and cheese blintzes? It is true that Rosh Hashanah has its shofar; Sukkot has the Sukkah and lulav. Even minor holidays like Chanukah with its Chanukiah and Purim with its Megillah reading and fanfare seem to attract more attention than Shavuot. Yet, without Shavuot; without Torah, nothing else takes place!

The Ten Commandments - Minimally, the Ten Commandments are seen as a blueprint or outline of the whole Torah experience. We have duties to God, to people, to society. Some commandments say DO, and some say Do Not. Why on two tablets? The two tablets are comparable to a groom and bride. They are interwoven fusing their values into a unified structure.

The book of Ruth - Last night's study topic. The love of a mother and her daughter-in law, which is akin to the love of God and the Jewish people. Where you go, I go. An acceptance of converts, or better put, Jews by choice. Other than Abraham, the very first Jew, Ruth is seen by many as the first Jew by choice. Judaism loves the Ger, the Jew by choice, one who is self-motivated, and who finds Judaism on his/her own.

All of this preamble leads me to a topic I rarely address from this Bima, the topic of intermarriage. I remember as a child, my parents declaring to me and my siblings the absolute taboo on dating non-Jews, for the fear of it leading to interfaith marriage. My first jobs while in high school were in non-kosher fast-food restaurants. My parents were not worried that I would eat Treyfe, and I would not do so. They were concerned about social relationships being formed for me, a Yeshiva bochur who attended the safe cocoon now entering the job force of sixteen- and seventeen-year-olds. Growing up was a clear taboo on intermarriage. I still remember real people where parents cut clothing, sat shiva, and disowned children. That extreme never sat well with me to this very day.

There was a standard old joke about a rabbi entering his new congregation - The shul president advised the new rabbi, the pulpit is yours; you have freedom to say what you want. We advise that you stay away from three subjects which may offend people - Shabbat, Kashrut, and Intermarriage. What shoud I talk about? asked the rabbi. Just talk about Judaism, answered the president. By the way, I have never seen anyone offended when I talk about Shabbat or Kashrut observance.

Over the near forty years of my rabbinate, I have always been proud of the approaches taken by the Conservative Movement. We do not endorse intermarriage, and rabbis do not officiate interfaith wedding ceremonies. We do not write off the Jew or non-Jew in an interfaith relationship. We do our best to work with all Jews regardless of whom they marry. We encourage sincere conversion of a non-Jewish partner without coercion, using the book of Ruth as a model. We welcome interfaith families into our shuls and celebrate the lifecycle occasions for Jewish children and grandchildren.

In my earlier rabbinical days, the Conservative Movement issued a series of responsa, essays, by different rabbis called "Keruv," literally, drawing near, "the status of intermarried families." While some of the methodologies differed between these position papers, they all shared clear halakhic boundaries while trying to constructively reach out. They all "disapproved" of intermarriage, while engaging with intermarried families at the same time. The approach seemed right to me then and now - Not to mourn, not to write off anyone, and also not to approve of or encourage, and certainly not to perform a wedding ceremony unless both partners are Jewish. I have lived paradoxically with the shared language of disapprove and engage at the same time.

This past December, the various arms of the Conservative Movement, including its rabbis, revisited the whole subject. While Conservative rabbis are still barred from officiating at interfaith wedding ceremonies, the tone has changed. A new document, available on the internet, apologizes for the ways previous generations of rabbis hurt the feelings of interfaith families. This new document is subtitled, "from disapproval to engagement."

I must admit to you that I am not a fan of the new tone. My personal approach will remain the same. We cannot approve of intermarriage, but we must also seek to engage at the same time. It is not for a new generation of rabbis, thinking they know better, to apologize for the sincere efforts made by previous rabbis some forty years ago.

Every Jew unconditionally stood at Sinai figuratively 3600 years ago.

Every born Jew, every Jew by choice, every single Jew, every gay or le***an Jew, every Jew married to a Jew or to a non-Jew stood at Sinai and continues to be a vital member of the Jewish people.

I encourage all of us to find deeper meaning in the holiday of Shavuot, and how the lessons of this holiday can make positive impact on our Jewish identities and our Jewish living.

Chag Sameach,

Rabbi Howard Morrison

05/21/2026

Beth Emeth celebrates 70

On the Sunday following Shavuot, Beth Emeth will have officially celebrated seventy years of history, heritage, and purpose. Founded as a Traditional Conservative synagogue, the mandate has been the same to this very day - To provide a full range of spiritual, social, and cultural experiences for individuals and families. Beth Emeth is a place where prayer services are conducted seven days a week, morning and evening, and where a wide array of programs take place during the day and into the evening hours for all ages and backgrounds.

The number 70 is one of those meaningful numbers in Judaism:

From antiquity, Judaism has cared about the nations of the world. On Sukkot, over the seven days of the Festival, seventy offerings were brought to the Temple, symbolizing the belief that there were once seventy nations in the world.

When Jacob and his family came down to Egypt, the extended family was seventy in total. That experience led to slavery and freedom, Pesach and Shavuot, the giving of the Torah and the eventual entry into the Promised Land.

When Moses first set up a judiciary and advisory council, he gathered seventy elders, which became the template for the Sanhedrin, the Jewish supreme court in the Rabbinic period.

Our Sages believed that there were "seventy faces to the Torah," teaching us that there is a multiplicity of ways to interpret the Torah and appreciate Jewish practice.

King David wrote that one's normal lifespan in his day was "four score and ten," thus seventy years.

There are seventy Biblical sacred days on the Jewish calendar in a normal calendar year: fifty-two Sabbaths, seven days of Pesach, one day of Shavuot, one day of Rosh Hashanah, one day of Yom Kippur, seven days of Sukkot, and one day of Shemini Atzeret, seventy in total.

As our shul celebrates its seventieth, we do so in harmony with the great meanings of the number seventy in Jewish tradition.

Rabbi Howard Morrison