President - Iris Lehrman

Vice President - Renee Solomon

2nd Vice President - Gary Blum

Secretary - Kari Oshman Rhodes

Treasurer - Matt Adler

Parliamentarian - Carla De Pena

Pres. Appointee - Lois Blum

Pres. Appointee - Linda Snider

Pres. Appointee -Jaron Sela

Board Member - Marcus Lozano

Board Member - Heather Loeb

Board Member - Vincent Muscarello

Board Member - Brittany Sandbach

Board Member - Jackie Franklin

Board Member - Rikki Schmitchel

JCC Director - Norma Levens

JCC Rabbi - Rabbi Roseman

JCC Preschool - Manuela Sela

CBI Rabbi - Rabbi Emanuel

CBI - Leslie Levy

Sisterhood - Jackie Franklin

CJA - Nedra Lockhart

2017-2018 Board of Directors

Board Meeting TBA

Congregation Beth Israel Rabbi Ilan Emanuel

4402 Saratoga Blvd. (361) 857-8181

bethisraelcc.com

President: Jim Gold

Jewish Organizations in Corpus Christi

Combined Jewish Appeal (361) 855-6239

President: Nedra Lockhart

Assistant: Norma Levens

Chabad Coastal Bend Rabbi Naftoli Schmukler

4855 S. Alameda St., Suite 108

(361) 500-2173

chabadcorpus.org

page 2

Thursday, May 2, 2019

Never forget

page 3

Patrons Chris & Robert Adler

Vincent & Shirley Muscarello

Toby Shor

Susser Family Foundation

Members Theresa & Abraham Moss

Deborah & Scot Oshman

Rikki & Robert Schmitchel

Manuela & Jaron Sela

Nicole & Gregg Silverman (MD)

Linda & Dean Snider

Renee Solomon

Carol Solovey

Marlene & Jack Super

Elizabeth & Jerry Susser

Pat & Sam J. Susser

Barbara & Chip Schwamb

Sue Williams

Mille Zalim

Members Chris & Carl Kuehn

Yetta Leshin

Barbara (Samuels) & Sam Horner

Marla Householder

Karen & Harold Kane

Ruth Kane

Carol & Sammy Kins

Amy & David Krams

Norma Levens

Gail Gleimer Loeb

Susan & Bill Martin

Kenneth Maltz

Barbara & David May

Amanda & Howard Mintz

Sustainers Annette & Melvyn Klein

Laurie & Michael Mintz (MD)

Rona & L. A. Train

Angels Annette & Jim Cottingham (MD)

Ginger & Richard Harris

Members Randall Berry

Lois & Gary Blum (DDS)

Jeanne & Mac Brenz

Jeannetta (EdD) & Lawrence Caplan

Carla De Pena

Elizabeth Falk

Carol & Don Feferman

Roz & Ron Ferrell (DDS)

Susan & Myron Grossman

Patricia & Robert Harris

Marian (Sussman (MD)) & Michael Hiatt

Betty Ann & Sam S. Hill, III (PsyD)

Suzy & John Hilliard

Jeri Kolpack

page 4

If the growth of the American-Jewish population from 15,000 in 1840 to 150,000 in 1860 constituted a challenge to the Jewish communities of America, it was nothing compared to what happened after 1882. In the middle of the nineteenth century, the country was still expanding into the western states, and economic opportunities were sufficiently available for anyone who came ready to work. Jewish immigrants often had more education, some pocket money and the experience of living under foreign conditions. Many of them prospered, and they frequently moved into the urban middle class. By the 1880s, however, the frontier had been settled. Anti-immigrant groups, such as the Know Nothings and the Ku Klux Klan had proliferated, and the avenues of easy upward mobility had been choked off. More important, at least from a Jewish point of view, these immigrants were different from those who preceded them. The earlier “German-Jewish” migrants had come of their own choice. They were not fleeing persecution but sought new and expanded economic opportunities. The Jews who left Eastern Europe after 1882 had far less choice. Pogroms, often condoned by the government, had made their lives untenable in tsarist lands and in adjacent areas, such as Rumania. Many of us can recount family lore of ancestors who fled with minimal possessions and practically no financial resources. When they arrived in America, mostly through New York and a small number through Galveston, they were almost entirely dependent on the generosity of Jews who were already settled here. Not all of these earlier arrivals were happy to greet the newcomers. Over the course of more than a generation, earlier Jews had become Americanized in behavior, language, religious practice and attitudes. The newer arrivals were quite different, and these differences were often seen as threats to the acceptance of the already-settled Jews by their non-Jewish neighbors. They did not want their carefully-refined identity as acculturated American Jews to be undermined by the conduct of these “alien Jews.” And yet…yet they also recognized that the newcomers were fellow-Jews and that they had an obligation to help them in their distress. Sometimes, their efforts were misapplied and, in retrospect, seem almost comical. At one point, the Vestry [Board] of congregation B’nai Jeshurun in Cincinnati appropriated the sizeable sum of $2,000.00 to make sure that each new male resident would have a bath and a shave. Little did they understand the importance of a beard among Orthodox men and how offensive it would appear to ask them to remove their facial hair! The institutional and organizational growth that followed the arrival of this population tsunami (250,000 in 1880; 4,000,000 by 1924) is absolutely stunning. Without going into excessive details, here are some highlights. The first ward of a hospital dedicated exclusively to Jews occurred in Cincinnati in 1850, followed two years later by Jews’ Hospital in New York (now Mt. Sinai). This had nothing to do with Jewish doctors. It was a protected area where Jewish patients could be shielded from roving Christian evangelists. But the big growth in Jewish medical facilities came when the number of sick Jews overwhelmed the modest infrastructure pioneered during the earlier generation. Among the most well-known of these new institutions was the Jewish tubercular sanatorium in Denver, still a world-famous center for the treatment of respiratory diseases.

Rabbi Roseman’s Corner

page 5

page 7

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Page 4 continued You may have heard of the “Landmanschaft.” That German-Yiddish word means “organization for people from the same region of Europe,” and these groups were among the most common self-help groups among immigrant Jews. Organized as mutual aid societies, members contributed a small amount every week. When a need arose, the group provided assistance: a visiting doctor or nurse or housekeeper, retirement support, burial and other services. If you catch some echoes of modern-day services for needy people, you are not wrong. Many social service innovations came about in Jewish communities in response to the new exigencies. Some of us have lived in larger Jewish population centers where Jewish Federations flourish. Centralized fund-raising and allocation began after the Civil War in an embryonic way, but the first actual Federation was established in Boston in 1895. The idea was simple: attain maximum efficiency in the use of the philanthropic dollar by centralized collection, planning of services and allocation of the money to achieve optimal effect. If you are thinking of the United Way/ Community Chest and the Social Security program, you are again on the right track. The care of children was an equally-important area of innovation. School nurses and the distribution of pasteurized milk at lunchtime were innovations led by Lillian Wald in New York City. So, too, were the Settlement Houses, which provided after-school care and supportive services, such as food, money, coal, clothing and job training. The modern-day community center derives from these roots. What was the result? Just look at today’s American Jews. Many of us whose ancestors arrived as penniless immigrants are now fully comfortable in American society. We have those creative innovators of a century and more ago to thank for our happy lot.

page 6

page 7

In Memory of

Clarice Wallock

From your friends

at the JCC

Happy April Birthdays To Our Friends!

1st Robert Schmitchel 13th Leslie Hart 2nd Eva N. Brown 14th Robert Harris 2nd Susan Thiem 18th Scott Rhodes 8th Helen Wilk 22nd David Loeb 8th Jill Jacobs 23rd Marilyn German 8th Laura Hausman 23rd Sue Lynn Grace 8th Rick Riordan 24th Phyllis Weissman 10th Michael Lebowitz 24th Spencer Oshman 12th Susan Grossman 28th Annette Klein

Wishing you a very

Happy 100th Birthday!

Jack Gleimer

Linda Weil

A generous donation was made

to the Susser Playground fund.

page 8

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Esther is the real queen of the art of the deal NEW YORK (JTA) – To be a Jew in 2019 is to spend a lot of time grappling with the idea of power. Who has it, who wants it, who is losing it and where do I stand in the midst of it all? Purim epitomizes the toppling of a power structure. A quiet Jewish girl becomes a power-wielding queen, a mighty anti-Semitic politician is hanged and an entire race of oppressed people is saved. Though the Purim story is considered miraculous, the name of God is not mentioned in the Megillah. Perhaps it’s because another sort of power hidden soft power becomes our secret weapon. In the Book of Esther, power takes all sorts of forms. There’s plenty of traditional power to be found: King Ahasuerus, the villain of the story, rules over 127 provinces with an iron fist and conniving Haman at his side. Queen Vashti, the royal one by blood and thus the source of Ahasuerus’ kingship, says an emphatic “No!” to being paraded around unclothed when asked (and is ultimately gravely punished for doing so). And then there is Mordechai, a learned Jew in the kingdom lacking any royal connections, who uses his knowledge and smarts to thwart a plot against the king’s life. While Vashti may embody to many the ideal of the strong feminist woman by saying no and standing up for herself, she isn’t the only powerful woman in the Purim tale. Queen Esther, the story’s heroine, wields a form of power that is often hard to recognize. Esther’s power, at once demure and mighty, manifests as sacred vulnerability. Characterized by radical honesty and empathy, sacred vulnerability can only be tapped into by being open, raw and real. Speaking from this place of awareness takes great courage. But it is this mode of infinite power that saved the Persian Jews. One reading of soft power might see it as manipulative and surreptitious, but in the story of Esther it is truly the saving grace. Esther’s ability to convince the king of the plight of the Jews is done through a series of parties, through careful consideration of his decision-making methods, and through a deep intuitive ability to put herself out there fully in a quiet but influential way, with sacred vulnerability. When Esther finds out about Haman’s plot against the Jews, we are told by the writer of the Megillah that the queen was deeply disturbed. In their conversations, Mordechai entreats her to act immediately and do something bold and risky: Visit the king, in his private chambers, without being summoned, which both know is a capital offense. When Esther reminds Mordechai of this, he gets serious: “If you are silent at this time,” he warns her, “the people will be saved in some other way. But you - your name will be forgotten forever. Who knows – this could be the reason you are here.” Esther isn’t asked to make a loud statement or display her power in a Vashti-style move. Rather she is asked to find ways to use her raw courage and honest openness to make real change. In a society that for so long has been dominated by a masculine form of power that involves aggression, coercion and outward displays of dominance, the power of emotional intelligence and persuasive diplomacy has been devalued. Being vulnerable is often perceived a drawback – in the workplace, in politics and particularly in more traditional Jewish religious contexts. Honesty about one’s challenges are seen as a weakness and a mark against you. In this world of overt aggression and artfully designed social media posts, we have begun to lose track of our true essence. But our ability to connect with one another relies on using that collective power to make changes in our society. Brene Brown, a researcher who has spent years exploring ideas around love, connection and self-esteem, extols the virtues of vulnerability as a way to experience true courage and free oneself of shame. When I came across her teachings, I had lived most of my life in fear of speaking out about the challenges of being a woman in Judaism. I didn’t want to draw attention to my flaws or leave open a space for people to critique me, my family, my practice or my work. I didn’t want to criticize and destroy; I wanted to be productive and shift paradigms. But I couldn’t imagine ever having the strength to step forward and articulate those truths aloud. I never thought I’d have the strength to strip myself to the bone and be seen as weak. But slowly, I saw the power in that vulnerability. I started on Facebook, commenting on the plight of agunot - Jewish women whose husbands won’t grant them a divorce - in the Orthodox community. Coincidentally, this cause is closely associated with Queen Esther, celebrated one day before Purim as Agunah Awareness Day. I also was honest with friends about my own struggles in reconciling my Jewish and feminine identities. I shared on InstaStories on my weekly challenges. I started to teach, even when I felt unqualified. And I tell the stories from my own experience without being ashamed to cry. Although it’s been years, I still quake in that fear sometimes. But the fear ebbs as I realize that my greatest power is revealed through sacred vulnerability. There are times that call for the hard power of Vashti and times that call for the soft power of Esther. I stand strong in that power. While we need visionaries at the front line speaking up, sometimes we forget that our greatest power need not be shouted from the rooftops. Having the small conversations, one at a time, with the most important people, can sometimes make the biggest impact. When Queen Esther was called to save her people, she knew she had nothing to lose. She may have been comfortable in the palace, but that would not have saved her from feeling the pain of her brethren as the Jewish people were on the brink of extinction. When she did speak out, she insisted on shifting the paradigm to include everyone. Not only would she appear before the king vulnerable and afraid: She would fast for three days and nights, and so would the rest of the Jewish population of Shushan. She would show herself at her physical weakest, knowing that within that sacred vulnerability lay the deepest strength she possessed. In the first chapter of the Megillah, following Vashti’s banishment, the women of Ahasuerus’ kingdom are all forced to follow the customs of their male partners. Our tradition tells us that this was a perfect setup for the rest of the story. In today’s world where politicians and religious leaders often silence the experiences of women, female voices are more necessary than ever. And alongside brave Vashtis, we need powerful Esthers, the women who stand in all their vulnerable glory, stepping forward with honesty and rawness to show their true strength. When we tap into soft power, we are able to cultivate relationships, build communities and listen deeply. It is this courage that it is time to embrace, on Purim and at this pivotal moment for our people.

By: Rishe Groner Reference: jta.org

Esther before Ahasuerus, a painting by Giovanni Andrea Sirani in the 1630s. (Wikimedia Commons)

page 10

By: Molly Chepenik Reference: alligator.org

Why everyone should take the New Zealand mosque attacks personally

It is hard for bad news to surprise me nowadays. Headline after headline summarizing tragedies and horrific events are nothing new. When I read about these bad things happening, I usually feel very removed from the situation. I understand their negative effects, and my heart aches for all of the hate in the world. However, something about it does not seem real without seeing it happen firsthand. My life continues, and nothing changes. Gun control laws are not tightened, the country’s faulty socioeconomic system prevails and the depressing articles keep pouring in. I have almost reached the point of utter hopelessness. When I read about the 50 people killed and the dozens wounded in the terrorist attack at a mosque in the city of Christchurch, New Zealand, I realized that I need to change the way I think about and react to massacres like this one. Hopelessness is not going to prevent hate-filled attacks in the future. I need to take this attack and others just as personally as if it happened right in my hometown in order to stand strong in solidarity with the afflicted people. I am not Muslim, but I am human. An attack against innocent people anywhere should anger everyone to the point of some form of action, whether it be giving opinions directly to our government representatives or simply sharing an informative post on social media. I reflected on the times I’ve been truly scared by gun violence in an attempt to understand how I am directly affected by these hate crimes. Thankfully, I have never been put in the direct line of danger, and I do not have any close ties to shooting victims. Still, I have felt the paranoia and fear that my life could potentially be at the will of another at any time. After hearing about the 2012 movie theater shooting in Aurora, Colorado, I now sometimes feel unsafe in movie theaters. The lights go down to start the film, and I cannot help but look around the thea-ter with feelings of suspicion and insecurity. It takes a few minutes of the movie plot developing to dis-tract me from conjuring up scary hypotheticals. I was sitting in the waiting room of a medical clinic a few months after the Mercy Hospital shooting in Chicago this past November when a man pulled up in his car right outside, swerving in the parking lot. The woman at the front desk asked me if he was there to pick me up, and when I said no, she walked out of the room to ask everyone else in the clinic if they knew who he was. She came back looking uneasy, and I began plotting my escape should he barge in with a weapon. When the car eventually drove away, I let out a breath of air I didn’t even know I was holding in. Living in fear is not going to solve any problems. Being constantly shaken is giving the power to the perpetrators and is like letting them win in a way. However, feeling worried in positions like this can serve as a wake-up call. I am connected to the New Zealand mosque attacks, and if you have ever felt at risk in the slightest way, you should realize that you are connected too. If you have found yourself numb to the news lately, try to change your mindset. It is not enough to only send thoughts and prayers, but it still is important to have the thoughts and prayers in the first place. We cannot be desensitized to this violence because it will continue to happen and only become more commonplace. We must pay active attention to the news to stay updated on gun legislation, cultural conflict and progress, or lack thereof. Let yourself feel empathetic and angry at the evil in the world, and use that energy to empower yourself and others to do something about it.

Ambulance staff take a man from outside a mosque in central Christchurch, New Zealand, Friday, March 15, 2019. A witness says many people have been killed in a mass shooting at a mosque in the New Zealand city of Christchurch.(AP Photo/Mark Baker)

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CBI Services @ 9 a.m. Torah Study @ 11 a.m.

22 Nissan

8 Nissan

1 Nissan

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Torah Study @ 11 a.m.

2 Nissan 4 Nissan 5 Nissan 6 Nissan 7 Nissan

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3 Nissan

CBI Shabbat Services @ 6:30 p.m.

CBI Services @ 9 a.m. Torah Study @ 11 a.m.

CBI Services @ 9 a.m. Torah Study @ 11 a.m.

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CBI Shabbat Services @ 6:30 p.m.

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25 Nissan

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page 12

Remembering the Holocaust Brings

a Country Together The Bronx neighborhood in which I was raised was densely

populated by Jews. Among them were survivors of the Holocaust. It was

not uncommon, when in the supermarket or bakery or appetizing store,

to see the tattooed numbers on the outstretched arms of customers as

they paid for their items. These numbers signified that they had

experienced and witnessed unthinkable horrors.

As a child, this was my primary connection to the Holocaust.

Both sides of my family came to the United States decades before World War II. My mother’s family arrived

in the late 1800s and my father’s family came to America in the first years of the 20th century. While

the Holocaust was deeply personal for many families, it was not for mine.

Holocaust education had not yet become required in schools and Night by Eli Wiesel was not yet on

the reading lists of middle school English classes. I may have learned about the Holocaust in Hebrew

school or Confirmation class, but, if I did, it did not make a lasting impression. It was not until

college and my adult years that I had the opportunity to learn more about this period. Much of my

learning came from movies and visits to places such as the United States Holocaust Memorial Museum in

Washington, D.C.

My awareness of the Holocaust changed when I lived in Israel during my first year of study

at Hebrew Union College-Jewish Institute of Religion. Once again, I found myself living in a neighborhood

with survivors. And once again, I would see the tattooed numbers on the outstretched arms of customers

in local shops, or on the arms of the older people sitting next to me on the bus.

As Yom HaShoah drew near, we were told we would have a guest speaker – a Holocaust survivor.

I was almost surprised by her poise and elegance, as if the Holocaust could rob one of such qualities.

She spoke of the strength it took to survive and the resilience required to build a new life in a new

land. In the face of loss, she remained positive. The Holocaust had taken its toll, but she refused to

be bitter. Most remarkably, she remained an observant Jew, firm in her faith in God.

Yom HaShoah itself is a day of mourning and reflection in Israel. Many stores, especially

restaurants and theaters close. The music on the radio reflects the somber nature of the day.

Most amazing is the sound of the siren. In the late morning, a siren is heard throughout the

entire country, lasting for two minutes. During this time, everything comes to a complete halt. No

music is heard. Pedestrians stop in their place. Traffic stops, and drivers step out of their cars.

For two minutes the country stops and mourns, with the wail of a siren as the backdrop. Though Israelis

resume their routines at the end of those two minutes, it is an intensely moving experience. In those

moments, everyone is connected. Regardless of one’s relationship to the Holocaust, the siren and the

minutes of stillness bring an entire nation together.

Now, as a rabbi at Rutgers Hillel, I will help my students put together a meaningful Yom HaShoah

commemoration. Several of them are the grandchildren of Holocaust survivors and they are working hard

to create a moving and educational tribute. I know the program will be successful. But still, I will

miss the power of those two minutes, when a country comes together. When somehow, without any words,

you feel connected to the stranger standing beside you.

page 13

By: Rabbi Victor S. Appell Reference: reformjudaism.org

page 14

For more information on the JCC Preschool or the JCC Summer Program Please contact: Manuela Sela, JCC Preschool Director at (361) 855-6239 or

Email: jewishcommunitypreschool@yahoo.com

Dear parents, Thank you all so much for helping us with our Purim Carnival. The students had a blast! On Friday, April 5 th we have Spring Fling coming up. This is our biggest school fundraiser. I hope you all can come and enjoy dinner, cocktails, silent auction and entertainment from 7:00 pm – 10:00 pm at the home of Wayne Squires, located at 3642 Aransas St., Corpus Christi, TX 78411. Sponsorship is still available and individual tickets are $25 per person. April is also the month of Passover, also known as Pesach. Passover is one of the three major festivals with both historical and agricultural significance (the other two are Shavuot and Sukkot). Agriculturally, it represents the beginning of the harvest season in Israel, but little attention is paid to this aspect of the Holiday. The primary obser-vances of Pesach (Hebrew for Passover) are related to the Exodus from Egypt after generations of slavery. Probably the most significant observance related to Pesach involves the removal of chametz (leaven) from our homes. This commemorates the fact that Jews leaving Egypt were in a hurry and did not have the time to let their bread rise. Chametz includes anything made from the five major grains (wheat, rye, barley, oats and spelt) that has not been completely cooked within 18 minutes of coming in contact with water. On the first night of Pesach (first two night for traditional Jews outside Israel) we have a special family meal filled with ritual to remind us of the significance of the Holiday. This meal is called a Seder from a Hebrew root word meaning “order”, because there is a specific set of information that must be discussed is a specific order. All of our classrooms will have their own Seder during school hours. More information about the Seder and times to be followed: During the week of Passover April 19th - April 27th it is not allowed to bring outside food and or drinks to school. We will provide snacks and lunches during the week of Passover. All meals will be meat free. We will be serving dairy/vegetarian products. If you have any questions or concerns, please feel free to contact the school office. Shalom, Manuela Sela JCC Preschool Director.

Important dates: April 5th Spring Fling Event April 11th Kindergarten Fieldtrip 8:30 am – 12:30 pm April 19th – 27th Passover April 19th School closed April 22nd School closed (open for holiday care 8:45 pm – 4:45 pm) April 23rd Passover Seder at school. April 26th School Closed (open for holiday care 8:45 am – 4:45 pm)

AGES 15 MONTHS TO KINDERGARTEN

A Note From...

JCC The Place To Be!

page 15

Shabbat and Mitzvahs

Happy Birthday!

April 14th - Ms. Norma (ECH 2 Teacher)

April 16th - Ms. Lisa O. (Toddler 2 Teacher)

Officer David Saldana (Police Officer)

April 24th - Ms. Lee Ann (Front Office)

April 30th - Ms. April (JCC Assistant Director )

Important Dates to Remember!

Friday, April 5th JCC PTO Spring Fling Event 7:00PM - 10:00PM (At the Home of Wayne Squires)

Friday, April 19th CCISD Holiday (No school/ No Holiday care)

April 20th - April 27th Passover

Monday, April 22nd School Holiday (School Closed/ Holiday Care Open)

Tuesday, April 23rd Passover Seder

Thursday, April 25th Passover Luncheon Schoolwide

Friday, April 26th School Holiday (School Closed/ Holiday Care Open)

April 5th - JCC PTO Spring Fling

April 19th - No School/ No Holiday Care

April 20th thru 27th - Passover

April 22nd - No School/ Holiday Care Open

April 23rd - Passover Seder

April 25th - Passover Luncheon Schoolwide

April 26th - No School/ Holiday Care Open

April 5th ……….…Shabbat 9:00am/ Mitzvah Ms. Vanessa “Feeding the Hungary” April 10th ……..…..Shabbat 9:00am/ Mitzvah Ms. Vanessa “Feeding the Hungary”

HAPPY PASSOVER!

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