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From the Rabbi
From the Rabbi - March 2013 PDF Print E-mail
Dear Friends:

I know that a good number of young people have peanut allergies, but I had no idea that so many of our members are lactose intolerant.  But I have had to conclude that this must be the case, since a vast number of you have avoided the cow who stands in our lobby.

You may remember that last year’s confirmation class created HOLY COW! as a way to collect money for the dairy needs of the Good Samaritan Rescue Mission on Alameda Street.  We have “milked” her twice, and we have proudly been able to transmit nearly $900.00 to the GSRM.  The gift that the confirmands gave to CBI was not only a gift that keeps on giving in the form of tzedakah, but also a gift that reminds all of us of a very important Jewish value.

One member of the congregation urged that we remove HOLY COW! because she thought it was ugly.  I disagree.  Hunger is ugly.  Homelessness is ugly.  Desperation and hopelessness are ugly.  Many of us are the grandchildren or great-grandchildren of impoverished immigrants who, in their own day, struggled incredibly hard just to survive.  Their poverty and distress were ugly, but fortunately they found ways to extricate themselves from the slums of urban ghettos and make a good life for their descendants.  In this process, they had devoted help from those who had come before them and who could now reach out the hand of rescue and relief.

Jews have always been noted for their philanthropic generosity.  We have helped our own brothers and sisters in need, and we have then extended our hands to others.  If we enjoy the life-style that others helped make possible for our families and for us, then it would seem selfish in the extreme not to offer the same assistance to others who are now in need.  If tzedakah once helped our families, then it is incumbent upon us to pay it forward by doing the same for the next generation of those less-fortunate than ourselves.  (By the way, Carole Murphree, Executive Director of GSRM, tells me that two-thirds of the residents there have full-time jobs, but they cannot afford to rent an apartment because of the scarcity of low-income housing in our city.)

So, next time you are in our lobby, fish out a little change and feed HOLY COW!   Get rid of your lactose intolerance and do a mitzvah to help our needful fellow citizens.  I am quite sure you’ll be mooo-ved by this simple act.

Sincerely yours,
Kenneth D. Roseman, Rabbi

 
From the Rabbi - February 2014 PDF Print E-mail
Dear Friends:

    Sunday, February 12, is a very special day.  It was precisely fifty years ago this day that a shipment of Torahs arrived in London from a warehouse in Prague, Czechoslovakia.  The 1,564 Torah scrolls had been confiscated by the Nazis when they invaded that country in March of 1939.  The scrolls and many thousands of other ritual objects had been collected in a storage facility near Prague, meticulously catalogued and tagged and kept for some unspecified future use.  Some scholars believe that the Nazis, after they had won the war, were planning to establish museums to testify to the vile and inhuman nature of the Jews; these displays would somehow justify their murderous campaign of extermination.  Others think that the Nazis were superstitious about destroying holy objects and so stored them away to avoid bringing a curse down upon themselves.

    After the war when the Nazi menace had been eliminated, the question arose: What does one do with all these objects?  They could not be returned to their home communities, because there would be no Jews there to use them.  In a sense, they were orphaned objects, since their families had been murdered.  Eventually, the Memorial Scrolls Trust was established in London, and negotiations begun with the new Communist government of Czechoslovakia.  Finally, in 1963, an agreement was reached to ransom the entire collection of Torahs and to ship them to England.  They arrived on February 12, 1964.

    A Torah scribe was engaged to examine each scroll.  Only a few were in such shape as to be usable; some were no longer kosher because of deterioration; and some were virtually falling apart because of the bad conditions under which they had been stored.  In some scrolls, the scribe found poignant small notes from Jews who had figured out what their fate was to be and who wanted to leave a last message for some future reader.   The MST began a program of lending most of the scrolls to congregations around the world which were willing to adopt them (as you might with any orphan) and care for them.

    The Torah scroll that we proudly and reverently display in our sanctuary is #953.  It came from the tiny town of Taus-Domazlice in the far southwest corner of what is now the Czech Republic.

  Torah  To commemorate the arrival of the scrolls in England, every congregation that has adopted one of these scrolls has prepared a poster.  Our 4-6 graders decorated our poster, which you can see elsewhere in this Newsletter.   The poster itself is on the way to England, where it will be displayed along with all the others.

    A personal word – You probably know that I tend toward the rationalistic pole of the intellectual spectrum; no one who knows me is likely to call me a mystic.  Yet, when I am around the Domazlice scroll, unaccustomed thoughts occur to me.  I am convinced that the souls of the martyred Jews of Domazlice have all migrated to Corpus Christi with their Torah scroll.  Each of us has the opportunity (perhaps the mandate) to complete the life of one of these persons, to finish the life that he or she was never permitted to fulfill.  Each of us lives a Jewish life for ourself, but also for our alter ego, for a Jew from Domazlice who depends on us for the fulfillment of a personal destiny.  Knowing that you live for two people can give your life deeper meaning and motivate you to even greater achievements.  So, pick your other person.  Will you be a teacher, a housewife, a shopkeeper, a shoemaker, a candlestick maker, even a small child?  Whoever you are, make sure that your Jewish life is worthy of that martyr’s memory.
                
                                                    Kenneth D. Roseman, Rabbi
 
From the Rabbi - January 2014 PDF Print E-mail
Dear Friends:

I had a very interesting conversation a few weeks ago with a dear friend who is an Episcopalian priest.  We were talking theology, and I asked him what value Jesus added that could not be had from simply relating directly to God.  He thought for a long while and then suggested that the most important plus that Jesus offered was incarnation, the ability to perceive the presence of God in a form that was accessible to sensory perception.  God, he said, is abstract; Jesus makes that idea concrete and immediate.

In a sense, he was right about God being abstract.  We believe that God has no form that can be seen or sensed.  But I offered my friend another perspective on the question of whether a human being can perceive or apprehend God or not.  

In the third century of the common era, there was a rabbi named Joshua ben Levi who made a trip to Rome.  There, he was astounded by the monumental buildings and glorious edifices.  He was especially struck by the many statues and by the care that the Romans lavished on them.  If the weather was inclement, cold or rainy, a team of public servants would dash out into the public areas and cover each statue with a large, exquisite cloth.  So, too, if the summer heat rose above a certain level, the workers would protect the statues with the same cloths.

Just as he was admiring the statues, Rabbi Joshua felt a tug at his sleeve.  Next to him stood a beggar, dressed in rags, hand outstretched for some alms.  As the rabbi looked first at the beggar and then at the statues, he thought to himself:  “Here are statues of stone covered with expensive clothes.  Here is a man, created in the image of God, clad in rags.  A civilization that pays more attention to statues than to men shall surely perish.”  And he was correct.  The decline and ultimate fall of Rome had already begun.

What I said to my friend is that, if one wants to see God, one need look no further than people who embody the values of God in their daily lives.  Someone who helps alleviate the suffering of other human beings makes God manifest among us.  Someone who beautifies the world and preserves the natural universe from pollution makes God evident to everyone else.  People who love and care and treasure other people – they make God real to those around them.  

There’s a doggerel bit of early childhood verse that bears on this question.  It goes this way: “Who can see the wind?  Neither you nor I.  But when the trees bow down their heads the wind is passing by.”  If you watch other people (and maybe even yourself) doing godly acts, you will be able easily and clearly to see God.

        Kenneth D. Roseman, Rabbi

 
From the Rabbi - December 2013 PDF Print E-mail
Dear Friends:

     The coincidence of Thanksgiving and Hanukkah late in November eliminated one traditional concern Jews have in this last month of the year.  It’s usually called “The December Dilemma,” and it has to do with the relationship of Hanukkah and Christmas.  Jews often phrase their issues in a number of ways.

     For many families, especially interfaith ones, there is the question of which holiday do we celebrate – or both – and how much of each.  It is not uncommon for such families to have made a decision that one religion or the other will be the dominant one, particularly for their children.  To make such a choice is not easy, but it grounds the children in a secure foundation from which they can then understand and appreciate the religions of both parents.  This option also offers the parents a superb opportunity to teach the American value of diversity.  Frequently, such families observe one religious tradition in their own home, but go to relatives or friends to take part in an alternative faith’s practices.

     A second concern that is widely expressed is that the overwhelming impact of the majority’s Christmas makes Jews feel left-out.  This sentiment offers another teachable moment.  Here’s the chance to talk about America as a patchwork quilt of many different groups, each with its own traditions and a very legitimate sense of pride in its own identity.  Jews are not the only minority group in this country who express similar concerns; they are common among virtually all non-Christian populations.  A Jew who is secure in his/her own identity need not feel excluded from American society; a Jew who is insecure has some work to do!

     A third issue is that of anti-Semitism.  It is more salient around Easter time, but Jews also worry that negative feelings can arise in December.  The history of anti-Semitism in America is one of continual decline in its incidence since 1940.  At that time, the Anti-Defamation League reported that 50% of all Americans had negative views of Jews.  Today, the comparable figure is around 18%.  That’s a major improvement, but it still means that there is an enduring streak of negativity in our population.  Fortunately, very few of these negative folks are interested in taking any action against Jews, and our legal system militates against such occurrences.

     In Corpus Christi, we are very fortunate to have a cadre of neighbors who have their own religious identities, but who also want to collaborate with each other and with us to indicate that all of us share a desire to advance our common civic welfare.  You may remember that we sponsored a concert in 2012 with the whirling dervishes from Turkey to make precisely this point.  Now, we are about to offer a second such concert.  Please mark your calendars for Sunday, January 26, 2014 at 5:30 PM at the Performing Arts Center on the TAMUCC campus.  The free concert will focus on our common striving for freedom and will highlight Ruthie Foster, a wonderful singer from Austin who has been called “the next Aretha Franklin.”  By attending, you will help make a statement that we can work side-by-side with our neighbors to make Corpus Christi a much better community.
        
    Kenneth D. Roseman, Rabbi
 
From the Rabbi - November 2013 PDF Print E-mail
Dear Friends:

You may not realize that I am now six months away from retirement.  May 2014 will see me turning 75 years of age, a milestone I never imagined passing, especially since both my parents died in their early sixties.  The impending arrival of this transitional point has caused me to reflect on my life and my career, but I don’t want to become maudlin and soupy.

An interview with Graham Nash that I heard on Sirius XM Radio in my car the other day did, however, cause me to think back to music that I enjoyed decades ago.  You may remember Nash from the folk-rock group, Crosby, Stills, Nash and Young.  There’s a song that I recall with considerable fondness.  It’s called “Teach Your Children,” and you can access it on YouTube.  The line that I particularly find appealing says:

    “Teach your children well…and feed them on your dreams.”

All of us are intent on teaching our children (and grandchildren) well.  We spend time with them; we read to them; we help them with their homework; we offer them extra-curricular experiences to enrich their lives.  Our children and grandchildren are indeed fortunate and blessed to have us as conscientious guides and mentors as they grow into adulthood.

And yet, what about dreams?  I wonder how many of us feed the next generations on our dreams.  I’m not talking about dreams of what they might become.  All youngsters know intuitively what their parents and grandparents want for them.  If you ask the young people, they will, of course, say that their elders want them to be happy and healthy and secure, but they also know that we want them to be a particular kind of professional (lawyer, doctor, chief).  Maybe they also realize that we also want them to become the kind of person who will give back to society, who will help change the world for the better, who has a conscience and a soul and who will be part of the solution rather than part of the problem.  They know this already.

I wonder how many of us have shared the dreams we have about ourselves.  This requires a couple of challenging steps.  First, you have to identify your own dreams.  What did you want your life to become, especially when you were younger?  Did you try to make your dream into a reality, or did life’s compromises shelve your dreams in favor of more pragmatic goals? If you followed your dreams, did you succeed, in part or fully, or did you fall short of achievement?  What were your dreams and how did they work out?

I think it is valuable and important to talk with the next generation(s) about your own dreams.  The nourishment they receive when you tell them about your own aspirations, about the real world you confronted and how that affected your fondest hopes, can encourage them to dream for themselves.  It can also develop a much stronger relationship with you as a real person, not as an idealized image, as someone with hopes and dreams, someone who has had successes and failures, but also as someone who has persevered.  

So feed your children on your dreams.  It’s time to share your dreams with them.  That is the way that you can teach them well.                            
 
Sincerely yours,
    Kenneth D. Roseman, Rabbi

 
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Shabbat Service @ 6:30 pm

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