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From the Rabbi
From the Rabbi - May 2019 PDF Print E-mail
I was recently honored to be appointed to the Texas Holocaust and Genocide Commission.  The commission was established in 2009 with 15 appointed commissioners. The commission works in many spheres and with many organizations to educate and raise awareness about the Holocaust and other genocides.

Why is the work of the commission so important?  In short, because those who do not learn from history are doomed to repeat it. By learning about the Holocaust and other genocides, we hope to ensure that people today learn to be the kind of people who will stand up and prevent such horrors from occurring rather than stand by and let them happen, to be up-standers rather than bystanders.

As part of its educational programming the Commission provides important guidance on how to teach about holocausts and other genocides. One of these guideline is of particular significance to us today:

Do not teach that the Holocaust was inevitable - “When teaching and learning about genocide, individuals may fall prey to helplessness or acceptance of inevitability because the event is imminent or in progress. The magnitude of the event and seeming inertia in the world community and its policymakers can be daunting, but actions of any size have potential impact. Numerous episodes from the Holocaust and other genocides illustrate this point. History does not have to repeat.”

That last phrase is the most significant - History does not have to repeat.  When learning about the Holocaust and other genocides it’s easy to think that nothing could have been done, that the  weight of history made these and other events as inevitable as they were horrifying. This is a time when we see the rise of so many hatreds, so many people finding ways to dehumanize others because of their differences, and in which we see, in particular, a very troubling rise in antisemitism, even attacks on Jews in America.  It would be easy to think the forces of history are inevitable and beyond our control and to despair of changing its course for the better. 

But learning about history teaches that all these things happened because individuals, groups, and nations made decisions to act or not act in certain ways. Recognizing the significance of those decisions leads to a better understanding of history and human nature and how to make better decisions for people and nations today. Each of us can learn to see signs of prejudice and hatred, to stand up to the  inhumanity of human beings towards those who are different, to be up-standers not bystanders in our own time.  In this time of rising antisemitism each of us can be part of the solution, each of us can play a role in ensuring these events do NOT repeat themselves for us or any other group.  The more we learn, the more we know,  and the more we understand, the more hope we have to prevent the the events of the Holocaust and other genocides from happening ever again, in our lifetimes and for generations to come. 
            
                    Rabbi Ilan Emanuel

 
From the Rabbi - April 2019 PDF Print E-mail
I believe the children are our future
Teach them well and let them lead the way
Show them all the beauty they possess inside
Give them a sense of pride to make it easier
Let the children's laughter remind us how we used to be. (Whitney Houston)

This  month we will be celebrating Passover and in doing so we see how important it is to our tradition to teach our children and include them in our religious ritual.  Much of what happens in the Seder revolves around engaging the children and making sure they, more than anyone, understand the meaning and significance of the Exodus from Egypt.  We start with the Four Questions in which children ask why this night is so different from other nights.  The rest of the Seder is essentially an attempt to answer those questions: the passage about the Four Children (Wicked, Wise, Simple and Who Does Not Know How to Ask) is a rabbinic interpretation of the four times the Bible commands us to teach our children about the Exodus; the afikomen search ensures that as the meal comes close the children are engaged in a game of religious ”hide and seek”; and the closing songs, such as Who Knows One and Chad Gadya, are clearly children’s songs to keep their attention and help them learn the themes of the festival. 

But engaging children in religious life is something that is important all year round and not just for Passover.  As I write this we are looking forward to having our children literally “lead the way” as our religious school will be leading services tonight.  After lots of practice and preparation they will be taking front and center and leading the prayers tonight.  But engaging them in prayer and ritual is also not just about the occasional religious school led service but about making sure that we have a regular service that is welcoming to children and in which they feel comfortable.  That is not an easy task.  Children can be rambunctious and spirited (or at least those were the words used to describe me as a child!) and that can be a challenge  to creating an atmosphere of sanctity and decorum that many seek in religious services.  And of course it can be challenging for parents to ensure that their children behave in a way that does not disrupt services for others.   On the other hand we want to encourage parents who wish to bring their children to feel comfortable in doing so and we want those children, as much as possible, to feel comfortable in services so that they can become accustomed to Jewish prayer and community from an early age.  In particular our family services are designed to be services in which the expectation, within reason of course,  is that “kids will be kids” and that’s OK.  The style of the service at those times is itself more rambunctious and spirited and that, we hope, allows for a more relaxed feel for both parents and children alike as well as for all others who attend and enjoy those services. 

In the Shema and Ve’ahavta prayer we are told that the words of the Shema,  and by extension the teachings of Judaism as a whole, should be “impressed upon our children.” The best way to ensure that Judaism is impressed upon our children is to create a culture in which all, adults and children alike, feel comfortable, welcomed, and engaged in all that we do and in particular in the Seder and our Shabbat services all year round. 
            
                    Rabbi Ilan Emanuel

 
From the Rabbi - March 2019 PDF Print E-mail
We were recently honored to have a wonderful scholar in residence, Steven R Weisman, who shared stories and wisdom based on his book “Chosen Wars” and his years of experience as a political and economics journalist for the New York Times.  Thanks to the Grossman fund we were able to bring in a speaker of such caliber and I was particularly fascinated by his discussions of his book, which describes the founding years of American Judaism in the 19th Century.  He painted a fascinating picture of a turbulent era in which Judaism was faced with the need to adapt to a dizzying array of cultural and practical changes in their lives and how different movements of Judaism in America struggled, adapted, and innovated in reaction to those challenges. It was a history in which arguments over music in temple went to secular court (who said it was none of their business!) and in which debates over theology led to recriminations and in some cases even physical violence.  

There are many important lessons to learn from this history.  One is a lesson which Steven Weisman himself focused on in his talks.  As we again live through turbulent times in which there is great debate over morality and culture in both the secular and religious world, it is important to see that while turbulence and argument is unpleasant to live through it can lead to greater understanding, wisdom and innovation.  It is easy and understandable to feel that when we are living through turbulent times that this is all bad but American Jewish history shows that debate and struggle not only brings challenges but also creativity and dynamism which, Weisman argues, has been both the hallmark and the greatest strength of American Judaism of all streams.  Or in Weisman’s words: “Jews did more than outwit the pessimists and survive. . . . They effectively redefined what it is to be a Jew, and what the purpose of a Jew in America should be.”

But there is another lesson that is equally important.  Weisman notes: “The thesis of this book, is that the Judaism of America today… bears witness to a spirit of dynamism and change similar to what had existed among the rabbis and Jewish scholars throughout Jewish history...” The key word here is “change.” The history of American Judaism is one of adapting to and reacting to change.  The world was changing and they could not simply stay put.  Many people love change.  Many people fear change.  But what should be clear to everyone is that change will happen whether we like the change or not.  American Judaism faced that change head on, sometimes in positive and creative ways , sometimes in messy and contentious ways.  But they faced it because to not face it, to not struggle and embrace that change would have been to ignore reality and let Judaism down.  

As Americans and as American Jews we continue to face new and different changes to our world, culturally, politically and spiritually.  The lesson we can learn from our American Jewish predecessors is that such change brings struggle but if we face it with an open mind and a willingness to adapt, that change can be a great opportunity and bring about great things.  

          Rabbi Ilan Emanuel

 
From the Rabbi - January 2019 PDF Print E-mail
I recently had the opportunity to visit an amazing place called Community First Village, just outside of Austin.  I went as part of a group of Corpus clergy and city leaders to see how this program was working to help the homeless in Austin.  The main aspects of this program are that it provides tiny homes for homeless people at a very low cost, provides opportunities for them to earn their keep (such as a car shop and a community garden), and perhaps even more important, the founders of the community realized that to truly help the homeless of Austin they needed not just to help them physically but to provide for their emotional needs too.  They realized that they needed to listen to them rather than judge them and they needed  prioritizes providing community and connection for the residents, referred to as Neighbors.   

This approach reflects both Jewish values and the realities of homelessness in America.  It reflects Jewish values in focusing, as does the Jewish law of  tzedakah (charity), on the significance of not just giving money to those in need but giving dignity.  This is a theme that appears throughout rabbinic discussion on charity that tells us that helping the poor is not just about helping them materially but helping them to experience the dignity that is due all human beings, made as we are in the image of G-d.  And it is in keeping with what most experts now know about the plight of the homeless, that most people are not homeless because of laziness or because they have chosen to be but because they are dealing with serious underlying issues of mental illness or addiction.  For people in that situation providing a place where they can have shelter and community is the most effective way of providing them a life of dignity and meaning.

And it is also increasingly clear that it is the most effective way of dealing with the problem of homelessness both for the homeless and for everyone else.  Far too often we try to deal with the problem of homelessness by moving homeless people somewhere out of sight and out of mind, but not only does that not help them, it generally doesn’t help solve the problem.  People who have been moved will just move somewhere else in the city and will often move back to where they started eventually.  It is becoming increasingly evident that an alternative kind of approach is better for everyone involved.  

I was inspired by the Community First Village, as were the other clergy and city leaders who were with us.  It is a powerful reminder that human beings, no matter how rich or poor, have the same needs for security, community and connection.  That is universal.  And it is a reminder that when we stop judging others  and start listening and treating others with dignity we can open our minds to so much more and make the world so much better.

There are plans to build something like this village in Corpus and I hope we take the opportunity as a congregation and as individuals to work to make this a reality. And once it is a reality in years to come there will be much to do and many opportunities to engage in the work of Tikkun Olam as part of such a project.  I hope others will be as inspired as I was to be part of such a project of helping not only give shelter but dignity and meaning to so many in need.  

  Rabbi Ilan Emanuel

 
From the Rabbi - December 2018 PDF Print E-mail
In his book “It Was On Fire When I Laid Down On It,” Robert Fulgham tells a story about the meaning of life.  He was attending a seminar and the speaker asked: "Are there any questions?" and Fulgham asked “What is the meaning of life?" After the inevitable  laughter the speaker stilled the room and said: "I will answer your question." He reached into his wallet and took out a very small round mirror and told the following story: "When I was a small child, during the war, we were very poor and we lived in a remote village. One day, on the road, I found the broken pieces of a mirror. A German motorcycle had been wrecked in that place. I tried to find all the pieces and put them together, but it was not possible, so I kept only the largest piece. This one. And by scratching it on a stone, I made it round. I began to play with it as a toy and became fascinated by the fact that I could reflect light into dark places where the sun would never shine in deep holes and crevices and dark closets. It became a game for me to get light into the most inaccessible places I could find. I kept the little mirror, and as I went about my growing up, I would take it out in idle moments and continue the challenge of the game. As I became a man, I grew to understand that this was not just a child’s game but a metaphor for what I might do with my life. I came to understand that I am not the light or the source of light. But light truth, understanding, knowledge is there, and it will only shine in many dark places if I reflect it. I am a fragment of a mirror whose whole design and shape I do not know. Nevertheless, with what I have I can reflect light into the dark places of this world into the black places in the hearts of men and change some things in some people. Perhaps others may see and do likewise. This is what I am about. This is the meaning of life."
Chanukah is a festival of lights, both literally and figuratively.  Literally it is represented by the lights of the Chanukah menorah, which we light every night of Chanukah and present in our windows to share our joy and our pride in our Jewish tradition. But the light of Chanukah is also figurative, representing the light of truth and freedom, the light of joy and family, and the light of meaning.  We are not the light or the source of the light.  But, in a world with so much darkness, it is for us to shine that light into the dark places, to share our light with others and, hopefully, bring light and joy to all we meet.  And, in doing so, may we find meaning and inspiration for ourselves and others this Chanukah and beyond. 

                    Rabbi Ilan Emanuel
 
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