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Rabbi's Blog


Dear Friends,

Purim was so much fun this year in the Beth Israel community! About sixty of us gathered in wild
raucous abandon to celebrate Jewish survival, share a delightful meal,  and  to  hear  the  annual  
reading  of  the  megillah,  replete  with  high-decibel grogging and booing of  Haman. There were
many delightful costumes,  megillah making arts and crafts, a hamantashen beauty contest, cartoons
about Esther and Mordecai, and professional face-painting. Many of us delighted in a night where we
could  “let  loose”  in  our  sacred  space,  transcending  our  normal  limits,  and enjoying  a  
loosening  of  the  rules  and  boundaries  we  normally  perceive  and experience in sacred space.

You may not have recognized it, but Purim is the formal beginning of our journey to Sinai, our
journey to true freedom. That journey actually begins with Purim. On Purim we have a blast, but it
takes only one night to begin to realize that if we always lived our lives in a world without
limits and boundaries, a world of boundless drinking and eating, a world of chaos, we’d actually be
living a life of enslavement.

It’s no coincidence then that this Purim holiday comes right before Passover, when we begin to
think about the  nature  of  our  enslavements  and  the  consequent  move  toward  true  freedom.  
We  begin  to  think  about Passover cleaning, not only of our houses but also our spirits. We
become focused on the things that puff us up and make us feel haughty and over-confident in
ourselves and our own opinions. How can we clean out some of that stuff from our spirits just as we
remove the chametz from our homes?

Even with the advent of the Passover holiday, we haven’t attained complete freedom. Not until we
realize that a truly free life is not merely a life that’s free from physical enslavement. We begin
to realize that we are free in order to pursue purpose and meaning in life. For most of us then,
the Journey to true freedom will not be complete until Shavuot – the time when the Jewish people
learn how to travel and to camp together, moving together toward a common goal that only begins
with our ongoing survival. Then we are truly able settle down at the foot of Mount Sinai and open
ourselves to receive the Torah, which will provide the true freedom for our life’s ongoing journey.

This year I wish you a meaningful Purim-Passover-Shavuot journey!

Rabbi Purser


Dear Friends,

In  a  recent  Torah  Portion,  the  tragic  episode  of  the  golden  calf  occurs,  while Moshe
is up on Mount Sinai receiving divine laws, which were initially inscribed into stone by the very
finger of G-d. When Moshe comes down the mountain and sees the golden calf the people have made, he
smashes the divine tablets. I believe Moshe had a sudden epiphany, realizing the gravity of all
forms of idol worship. Our sages say that Moshe wasn’t punished for smashing the tablets, rather,
he was congratulated by G-d. How could that be? The Torah had previously described the first set of
tablets as “ma-Aseh Elohim” and “mictav Elohim,” the very work and writing of G-d.

My favorite explanation is that Moshe realized that anything, even divine law itself, could be
turned into an idol,  and  worshipped  indiscriminately in  the  face  of  anxiety and  fear.  The  
people  desired  to  see  G-d  so desperately that they made a static, molten object to worship
instead. Moshe realized the same thing could happen with any legal system that was perceived to be
unchangeable merely because of its divine origins. No human would ever be able to challenge or
change the laws to meet the ongoing needs of the people. So Moshe goes back up the mountain, and he
and G-d together create a second set of tablets, part human and part divine. The broken tablets are
stored in the ark itself along with the new ones, perhaps as a reminder against making an idol of
objects or legal rulings.

Even Moshe, later in the story, suffers from a burning desire to truly “see” the face of G-d, the
same desire that consumed the people earlier in the story. But G-d tells Moshe that it isn’t
possible to see Divinity, only to  sense  Its  presence  and  experience  Its  after-effects. All  
attempts  and  forms  of  idol  worship  mimic  the people’s  earlier  covering  up  or  masking  
of  their  truest  selves  and  their  deepest  desires.  Our  purest aspirations  sometimes  
become  hardened  by  objectification  and  covering  up,  and  we  sometimes  even objectify  our  
perceptions  of  law  itself.   Even  the  name  of  the  golden  calf  is  suggestive  against  
such obfuscation – the Hebrew doesn’t call the idol an “eygel zahav,” “golden calf” but rather
“eygel masecha” a calf of covering, or a disguised calf.

As we approach Purim and read the story of Esther, we recognize that all of us too are wearing
masks and disguises of our own making.  Our words and actions sometimes belie our true feelings and
intentions. The Purim  story  also  is  full  of  hiding  and  masked  desires.  Esther,  Mordecai,
 Haman,  and  the  king  all  wear masks, and G-d’s name isn’t found anywhere in the story. Perhaps
that is the whole point. Until we unmask ourselves and honestly acknowledge our true needs,
desires, and aspirations, G-d’s presence cannot become optimally  manifest  in  the  world.  Only  
afterwards,  when  we  remove  the  mask,  acknowledge  our  own vulnerability, and look directly
at the face of the other do we attain the purest vision of the Divine.

Rabbi Jama Purser



Dear Friends,
I am writing this message early in the morning and, as I do so, I am overwhelmed with a feeling of gratitude. The members of Beth Israel’s new class on “Spirituality and Prayer” have been doing an in-depth study of the traditional morning “Modah Ani” prayer (which means “I am grateful”). Our study group has caused me to rethink and meditate in a fresh new way on this prayer’s central theme of gratitude and daily renewal. I am so grateful to the Divine Source of my life’s breath to have been given the opportunity to connect with you and to share in your personal as well as our communal spiritual journeys. You are changing how I experience the Holy Source of all being, and I am looking forward to ongoing spiritual growth and connection with you in this community.

We have covered quite a bit of ground in our first six months together. December and January led us out into the community to connect intentionally with people of other races and faiths. Beth Israel participated in the local event “Conversations on Race and Interfaith Dialog” along with Muslim and Christian faith communities, a series of community discussions held at Highland Park Elementary School. For four consecutive weeks, we gathered to share a vegetarian meal together and to discuss our different faith perspectives on the themes of Love, Peace, Joy and Hope. There were profound moments of understanding as well as peaceful moments of difference. It was beautiful to have the opportunity to share Judaism with some individuals in our community who’d had no prior contact with Jews in Roanoke and, for some, in the world. I was very proud of the strong turnout and support of Beth Israel congregants, and we established some durable bonds with local Interfaith community and clergy.

In the coming months, I hope to continue to accompany Beth Israel Jews “Out of the Pews” and into the community for broader discussions about personal and communal spiritual life. I will be holding a series of informal “Rapping-with-the Rabbi” and “Coffee Shop Talks” in various locations around Roanoke, including local coffee shops, campus cafeterias, and hospital cafés. I want to hear from you and from the broader community about the big ideas on your mind. Let’s take a step out of our comfort zone and reach out to connect to Jews who might feel uncomfortable or who do not typically show up in traditional religious spaces. What new and meaningful connections can be made with the broader community around us and how can we think differently about the physical boundaries and location of Jewish community?

In the upcoming months, Bina and I will be hosting various Shabbat experiences and Havdalah hang-outs in our home. In addition, you can look forward to upcoming outdoor experiences and events, including some with proximity and spiritual exposure to our beautiful local mountain scenery. Nature spirituality and the comfort of casual prayer spaces are an important component of Jewish spirituality.

Back in synagogue, we will also continue to offer traditional conservative prayer nusach and structure for religious services and study, while also blending in new and contemporary melodies and beats. We also plan to continue to offer our monthly Friday night Family Shabbat Dinner experiences, which have been extremely well attended.

Judaism is broader and more meaningful than what we typically experience in our synagogue pews for religious services. Judaism is good for the world and the world is good for Judaism. So, join me as we get out of our normal seats in Shul, and explore together the melody of new spaces, faces, and places.

Rabbi Jama Purser



Dear Friends,

What is Jewish prayer, and how do we evaluate the effectiveness of our own personal and communal
prayers? A group of congregants and I have recently begun meeting regularly to discuss the
challenges we face as we seek to connect more deeply with the ineffable Holy Source of all being.
For many, weekly Shabbat services serve primarily as a social avenue  to  connect  us  to  Jewish  
tradition,  history,  or  community,  or  as  an  intellectual challenge replete with rewards of
Torah learning and debate about social and moral issues. Each of these is a worthy purpose. But
isn’t prayer supposed to be something more than that? How many of us can use Jewish prayer to
successfully connect to a higher power, to access something greater than ourselves, to tap into a
deep spiritual sense of the holy and transcendent? And how do we judge whether we have a rewarding
personal prayer life, or whether  our  communal  prayer  services  are  “successful,”  especially  
when  there  are  so many different views about “spirituality,” “G-d,” and “prayer”?

It is hard not to fall prey to judging the quality of our prayer services by critiquing content or
counting how many people are present. Even in large crowds, I personally can feel lonely and
disconnected from my own needs, from others,  and  from  G-d.  We  often  look  to  clergy  or  
spiritual  leaders  for  a  solution.  “If  only  the  service  were  more entertaining  or  more  
musical,  if  only  the  sermon  was  more  powerful,  if  only  the  prayer  book  was  easier  to
understand.” “If only I got more out of the spiritual vending machine.” The question of value all
too often becomes more about what value one is acquiring as opposed to how one is investing in
one’s own spiritual development. I would like to offer all of us a challenge.

First, let’s commit to being real. If you are struggling, come and speak with me. Don’t pretend
you are loving routines that you don’t understand or that make you feel disconnected. I would love
to hear what makes you feel personally connected to the transcendent, when you feel most connected
to G-d, and to help you think about potential ways to deepen  your  own sense  of the  Divine.  
Becoming  more  personally connected to prayer  and to  a  deep  sense  of  the ineffable requires
us to take daily responsibility for what happens in our hearts rather than depend on clergy to do
it for us once or twice a week. So much more spiritual power is accessible to each of us, but all
too often, we check our own spirituality at the door, passively looking to clergy or communal
leaders to shoulder the responsibility of our own spiritual lives.

Second, find a point of access for your own spirituality, or help to establish points of access
that don’t currently exist. Currently,  the  predominant  forms  of  spirituality  in  our  
community  are  intellectual.  We  have  for  many  years  had Talmud-Torah study groups,
educational programs, scholars-in-residence, etc., and we will continue to do so. But I am  hearing
 that  for  many,  spirituality  isn’t  just  an  intellectual  exercise.  It  is  equally  an  
emotional,  physical, psychological, and sensory yearning for the transcendent based on deep
experience, connection, and comfort from multiple facets of divine existence.

As your spiritual leader, I hope to help us to cultivate multiple points of access to the Divine at
Beth Israel, perhaps opening new doors to spiritual experience for every congregant. In our new
class on Jewish spirituality and prayer, for example,  we  are  exploring  multiple  forms  of  
spirituality  and  prayer  in  addition  to  text  study  and  discussion.  I anticipate  new
classes  and prayer-forms  to  emerge  this  year in our community,  such as Jewish  meditation,  
sacred chanting and/or singing of traditional Jewish texts and niggunim, Jewish mindfulness
practices like Musar or Jewish Yoga, and/or varied forms of embodied and/or nature-spiritualty. I
am committed to ensuring that these options are embedded in traditional Jewish practice, and to be
authentically present as your fellow seeker and spiritual leader.

Rabbi Jama Purser


Dear Friends,
In  the  Torah  portion  “Vayetze,”  Yakov  encounters  a  “certain  place”  in  his  flight from
his brother Esav’s anger. In a sense, he is a refugee from potential violence, but in  the  midst  
of  his  journey  he  encounters  a  place  where  the  Holy  One  is  truly present,  and  it  
changes  his  entire  perspective.  He  sleeps,  he  dreams  a  visionary dream, and when he awakes
the Torah says “V’hiney Adonai nitzav alav.” Suddenly he awakes to find the weight of Adonai
“standing upon him.” It is a heavy sense of awesome  and  new  responsibility.  Like  Yakov,  we  
too  can  awake  from  a  state  of somnolence  to  an  awe-inspired  understanding  of  new  
responsibilities  as  we  move forward in spiritual community.

The whole Torah itself is in a sense a refugee story that began with G-d’s instructions to Abraham:
“Go to a land that I will show you.” Perhaps because of this, few commands in the Torah exceed the
number of times we are told to welcome the stranger among us. I want to ask you, dear Beth Israel
congregant, who exactly is “the  stranger  among  us”  according  to  your  view,  and  who  is  
the  resident  alien  we  are  supposed  to  be welcoming?  Are we really awake to our

Our spiritual community is and always has been  a big tent, with diverse experience and different
ways of thinking  and  understanding  the  world.  We  have  and  always  will  be  welcoming  
people  whose  unique personhood, skills and abilities often exceed our own judgments and
projections, and we will always strive to welcome and incorporate diversity into our ongoing and
new vision of who we are as a spiritual community.

Sometimes we will be welcoming fellow Jews; at other times we will provide communities of caring
for the “ger toshav,” persons of other faith preferences who for whatever reason have found our
Jewish community a place  of  learning  and  of  spiritual  connection  and  comfort.  We  will  be
 welcoming  people  whose  spiritual journeys may have taken the “more-travelled” pathways, others
whose journeys have been expeditionary, or jagged and nonlinear. Like Yakov, my vision is that
everyone experiences Beth Israel as a place of refuge where they can see and feel and know that
Adonai is truly present.

In particular, our community already is composed of many inter-faith families. As  your spiritual
leader,  I have heard that we can do more to reach out and welcome interfaith families to join our
kehillah and/or to feel  welcome.  Whenever  an  interfaith  family commits  itself  to  raising
Jewish  children  and/or  to  values  of Torah, I would like to see us working hard to be more
welcoming regardless of our past understandings of Jewish  identity  and  privileged  status.  Some
of  our  past  (and  current)  beliefs  and  practices  are  rooted  in conservative halakha
(Jewish Law), but some are not. Our Board of Directors has issued a clear mandate that we see
ourselves as a fully egalitarian and contemporary halakhic Jewish community. Contemporary Jewish
law  issued  from  the  Committee  on  Jewish  Law  and  Standards  of  the  Conservative  Movement
 is  in  some cases more expansive than we have yet allowed ourselves as a community to implement.

In the coming months, we will be working together to review our policies and procedures, beginning
with issues of egalitarianism and inclusion. What does the Committee on Jewish Law and Standards
recommend, and  how  do  we  measure  up  at  Beth  Israel?  How  can  we  renew  our  vision  and  
awaken  anew  to  our responsibilities?  Our  Ritual  and  Membership  committees  have  begun  
already  to  consider  some  of  these questions, and I welcome your ideas and suggestions as well.
We have such a strong history of caring and religious tradition to build upon. Excitement is in the
air. We are growing, and not just in number. It is an honor to be travelling with you on this
sacred journey.

Rabbi Jama Purser


Dear Friends,
In my initial draft of this newsletter, I wrote about events of this past week in our country,  
where  a  hate-filled  U.S.  citizen  mailed  life-threatening  bombs  to  current and past
political leaders. I had also written about the past few months in Roanoke, where antisemitic
fliers were posted around college campuses, news organizations, and at both local synagogues. Then,
just before the bulletin was to go to print, the tragic  assault  occurred  at  the  Tree  of  Life
Synagogue  in  Pittsburgh,  the  deadliest antisemitic  attack  ever  in  the  American  Jewish  
community.  We  are  heartbroken about this tragic and senseless loss of life at the hands of a
lone antisemitic gunman. His actions represent the worst of humanity. Our hearts go out to the
families and friends of the victims and to the entire Pittsburgh Jewish community.

Debate will continue over so many aspects of this tragedy, and I encourage all of you to continue
to exercise your  civic  voting  rights  and  correspondence  with  elected  officials.  Our  
country  allows  extremists  and mentally compromised individuals legal access to assault-style
weapons like the one used by the Pittsburgh gunman. Antisemitic acts have increased 57% since 2016,
mostly in the form of harassment and vandalism (Center for the Study of Hate and Extremism, Cal
State University, San Bernardino). Our country is divided politically,  and  public  rhetoric  has  
been  increasingly  inflammatory.  Our  increasing  reliance  on  electronic media  distorts  the  
way  we  experience  our  lives  and  relationships  with  people  of  different  political  and
religious beliefs and cultures. Even more concerning, extremist individuals and hate groups who
have always been around are capitalizing anew on our present-day uncertainties to encourage fear
and hatred. Prayer only goes so far in addressing these issues; our tradition encourages civic,
social and political action.

On  behalf  of  the  Board  of  Directors  of  Beth  Israel  and  as  its  spiritual  leader,  I
can  say that  our  Board  is disgusted by these recent events and we take them all extremely
seriously.  Even prior to this most recent tragic  event  in  Pittsburgh,  we  have  been  working  
closely  with  appropriate  authorities  to  investigate  all potential  threats,  which  in  my  
experience  at  Beth  Israel  have  included  “prank”  calls,  occasional  negative contacts
through our website, and the recent posting of antisemitic fliers around Roanoke. Nevertheless, the
Board of Directors is taking new steps to review security procedures, including alarm systems and
security cameras. We recently added additional armed security personnel for our high-holiday
services, and a review of day-to-day security staffing needs has been initiated. We also are in the
process of forming a new team of congregant leaders to work together in a permanent and ongoing
fashion to review policies and procedures, including  adding  additional  training  of  staff  and  
congregants,  and  interfacing  with  the  broader  Jewish community  and  appropriate  government  
and  police  authorities.  No  level  of  tolerance  of  antisemitism  is considered appropriate.

I will do my best to communicate to you openly if new information becomes available. In addition, I
will also be working closely with local government, faith, and minority communities to foster
education and open dialogue and understanding about issues of difference in cultural, political,
and religious beliefs.  I will be reaching out to you occasionally to join me in these discussions.

As your spiritual leader, my door is open to further process this episode with you emotionally and
spiritually. Beth Israel’s community is joining with Temple Emanuel on October 30 for an evening of
solidarity, prayer, reflection and mourning.  Roanoke’s civic and clerical leaders have offered
their support and condolences, and I will continue to speak out on behalf of the Jewish Community
and against antisemitism. We can and will preserve our faith and trust in the goodness of our
Roanoke community, and in the safety of our worship and communal spaces. May we all continue to
stand strong together in solidarity and in peace.

Rabbi Jama Purser


Dear Friends,

As I am writing this note, we have just completed our observance of Rosh Hashana and Yom Kippur and are anticipating the upcoming festival days of Sukkot. This is certain to be “z’man simchateinu,” a time of our joy. Already I feel a deep sense of joy at everything our community has accomplished these past few months. Spending so many hours together with so many of you in prayer and t’shuvah has helped me to get to know you at a deeper level. This important spiritual work has left me feeling a strong sense of connection to you and to the Divine, as well as a sense of renewal and dedication to our broader mission to build bonds of caring and connection in the coming year.

Importantly, we had many visitors join us during these holidays. Please take time to reach out to the new faces you see in the coming weeks at community activities and spiritual gatherings. Religious and Hebrew schools have also started back up with a number of new families, and it is exciting for me to see so many of our children and young adults active and engaged. I was so excited this week when one of our youngest attendees said “I love being Jewish. It’s so much fun!” Nothing could make a Rabbi happier!

Many of you also made commitments over the Yamim Noraim to become involved in new and ongoing activities at the synagogue during the upcoming New Year. Many new programs, activities and spiritual and educational events are being planned, so keep an eye on the calendar.

Now for a brief word about Sukkot. We actually read a story about a Sukkah during Yom Kippur afternoon services. After the prophet Jonah warned the people of Nineveh to repent from their evil ways, he erected a tiny Sukkah on a hillside near the city, from which he expected to sit back and watch G-d destroy the city. The whole city actually had already repented, which would have made Jonah the most successful prophet ever, except for one thing. His harsh judgement of others didn’t allow him to believe that G-d would forgive the people. And the Sukkah Jonah built was not kosher; the s’chach was not detached from the ground as it should have been but was a living poisonous plant that was destroyed in a day by a mere worm. Jonah’s Sukkah was a pious, harsh and judgmental sukkah, only big enough for one person’s world-view. There was no room for forgiveness, community, or for the joyful experience of G-d’s mercy and protection. Jonah was living with a “small-sukkah” theology.

Contrast that with the Sukkot we erect: temporary dwellings that recognize the fragility of life and the joy of total dependence on the Divine. For a week we pretend that our temporary dwelling is our permanent home and that our permanent homes are only temporary. We invite others to dwell with us in the cool fall air, totally exposed to the elements and to our exchanges with each other. Our ancestors say that the words from Vayikra 23:42 “… seven days all citizens of Israel will dwell in sukkot…” actually means that for these seven days our sukkot should be big enough for everyone in the community!

An ancient rabbinic text in our tradition also records a sukkah that was once built in Jerusalem by a prominent individual that, like Jonah’s Sukkah, also was technically not Kosher. It was built with walls that exceeded the maximum height specifications for a Kosher Sukkah. On the other hand, the individual who built this Sukkah was a Torah scholar, and also very generous and inclusive, reaching out to others in community and donated significant tzedakah and food to support the Jewish people during periods of famine and poverty. Perhaps because of this generosity and care, some of the sages of the time recognized this particular “non-kosher” sukkah as…. kosher!!! May we all continue into the new year with “Large-sukkah mentality!”

Chag Sameach!

Rabbi Jama



Dear Friends,

As  I  am  writing  this  note,  the  High  Holidays  are  fast-approaching.  We  will gather for
Slichot prayers on Saturday evening, Sept. 1st, the first time that many Jews  begin  thinking  in  
earnest  about  Rosh  Hashanah  and  Yom  Kippur.  For many, Slichot marks the first hearing of the
poignant melodies associated with our High Holiday penitential prayers. On the other hand, our
sages set aside the whole  month  of  Elul  preceding  Rosh  Hashanah  for  deep  introspection  
and preparation,  and  for  intentionally  regretting  our  mistakes  and  misdeeds  and turning
ourselves around and back towards the sacred.

During every day of this month we have been thinking about repentance while listening to   the
startling and wailing sounds of the shofar. Why the shofar, I ask myself? Couldn’t we as a Jewish
people have come up with a more perfect-sounding instrument to mark the joy of Rosh Hashanah?  
Similar to a bugle, this crude instrument made from a Ram’s horn lacks a musical mechanism for
accurate pitch-control, and the quality of its sound is supposed to be raw and jarring. The output
varies depending on the input of the person blowing. Even for an expert shofar-blower, there is a
lot of room for imperfection of sound, and for contemplating the similarity to the imperfections in
our lives.
Sounds that need to be heard are sometimes stifled, weak, and groaning. Sometimes a significant
effort fails to achieve the desired result. At other times, we blow spontaneously, and our
constitution is relaxed and free, and the sound is on-point and miraculously strong, jubilant and

The series of shofar sounds also play a role in the emotional impact the Shofar has on us. We start
with one long sound, Tekiah. We start out thinking we are whole, but something unexpected happens
to us.  The initial long blast jars us entirely out of our complacency. We realize suddenly that we
cannot continue living the way we have been up until now, and the urgency of the blast pushes us to
break things down: to re-evaluate our choices and our life-path… before it’s too late.

Next comes  Shevarim: three medium, wailing notes. These sounds can be compared to a broken heart
once we’ve recognized our shortcomings and our wasted opportunities in the past year. We cry out as
we yearn to free ourselves from past ways of thinking… to make way for new opportunities in the
future… to become a truly changed individual and community.

Then we hear the sounds of Truah: nine quick staccato blasts. Like the final alarm of an alarm
clock: we know the time is waning and we scramble to motivate ourselves to make the necessary
changes, drawing perilously close to complete brokenness. It’s our last opportunity to set the plan
of action: What is our revised vision of our new “Best Selves”, our best Beth Israel, our best
Roanoke Jewish community? Are we going to make real changes with the greatest potential to make a
difference? And finally…

Tekiah Gedolah: one long tekiah. If we’ve done the hard work of introspection, the final long
blast on Yom Kippor should be a great moment of joy. I am looking forward to sharing this difficult
work together in our community as we listen with extra kavanah this year for the shofar sounds, a  
listening that has great potential to heal us and to change us all for the better.

L ‘Shanah Tovah U’Metukah!  May we all have a Good and Sweet New Year!

Rabbi Jama Purser




Dear Friends,

As  I  am  writing this  note,  our  community has  just  turned  the  corner  from  our annual  
three-week  period  of  mourning  for  the  loss  of  the  first  and  second Temples.  From  the  
17th  of  Tammuz  until  Tisha  B’Av,  we’ve  explored  the relationship between two Biblical words
that without vowels are spelled alike in our Torah: Ayeka – Where are you? And Eicha – How did this
happen to me/us? The similarity in  the  Hebrew  spelling encourages  us  to  reflect  on  the  
thematic connection.  Perhaps  this  past  period  in  the  Jewish  calendar  encourages  us  to
examine our own current moral status in terms of how it might be impacting the suffering  we  see  
and  experience  in  our  own  lives  and  in  the  world.  At  Beth Israel,  we  do  an  awful  
lot  of  good  in  the  world,  but  as  Jews,  how  can  we  do better? Are there those who we can
better reach out to, or social justice issues we are avoiding lending our voices to? Are there
blind spots and real suffering in our community that is going overlooked?

At our recent Tisha B’Av prayer gathering, we had some deep and meaningful experiences as we
studied together  the  poetic  and  metaphoric  structures  and  social  implications  of  our  
Lamentation  poetry.  We listened  as  Rebecca,  Gabriel,  Uri,  and  Jacob
gave  poignant  and passionate expression to our traditional liturgy.  The chanting
of the Biblical poetry gave ear to  voices of suffering and protest that really resonate with
anyone who has ever experienced devastation, loss, poverty, hunger,  or  abuse.  Too  often  we  
see  those  who  suffer  without  an  ability  to  connect  to  their  pain  or  to facilitate a
voice of protest. Participating in Eicha gives voice to our lament: “Why has this happened to me,
to us, to our community, to our country?”

On July 27, we celebrated Tu B’Av, the Festival Day of love, a fitting metaphor for the gradual
uplift in our spirits that we begin to feel as we begin the long and gradual build-up to maximum
joy at Rosh Hoshanah and Yom Kippur. Once we have turned this corner and have re-dedicated
ourselves anew to doing good that will make a difference in the world, we begin to experience God’s
love on a different footing. Each year we have this opportunity to make this same turn, in our
relationships, our commitments, and our caring. As we are doing so, each of our Haftarot during
this period leading up to the High Holidays is designed to bring comfort to sufferers. But how do
we make that transition? What is it that brings healing and comfort to us after experiencing
personal suffering and loss?

Trees when they are wounded are said to heal over but never completely rid themselves entirely of a
wound. Perhaps trying to help someone heal is a futile endeavor without a real ability to see and
witness the whole living  being.  Our  brokenness  and  our  wounds  are  an  integral  part  of  
our  being,  and  we  take  comfort  in community as a place where we can safely share our

Like the magnificent tree who, despite her wounds, sprouts new leaves and reaches out with new
branches each  year, we have the capacity with each new Holiday season to really listen to each
other and to grow together and strengthen ourselves and our communities in unexpected ways. May we
leverage our comfort and our wholeness to move eagerly and with intention toward the jolting sounds
of the Shofar in the month of  Elul,  reawakening  ourselves  to  reach  out  to  others  in  our  
community  in  need  of  our  listening,  our presence, and our care. Let’s all take a new
visionary hold on our sacred tree of life, Etz Chaim, so that we experience the upcoming Holiday
season with renewed depth, commitment and joy.

L’Shanah Tovah!

Rabbi Jama


July Rabbi's Massage:

Dear Friends,

June has been quiet in some ways and busy in others. On the one hand, the Jewish holiday cycle was
quiet this month, with no major Jewish holidays to keep us busy with   extra   cleaning,   special
baking,   or   additional   holiday-specific   spiritual preparation.  Many of our  members travel
or  plan  a  vacation  at  this time  of year, taking advantage of this quiet and peaceful moment
in the Jewish calendar.

For me personally, it has been a busy month. Bina and I have been occupied with unpacking boxes,
settling into our new home in South Roanoke, finding our way around town, and meeting new neighbors
and friends. We have also found a little time to explore some of the many beautiful hiking trails
in the area. At the same time, I have begun meeting with officers and board members of Beth Israel
and preparing myself spiritually for a life of joyful service to the Beth Israel community. I am
really looking forward to joining the community in July!

There has also been much poignancy this month in our Jewish community. Several of you observed
important births, birthdays and anniversaries. A few of you are transitioning into grandparenthood.
Our community also supported several congregants as they observed meaningful yahrzeits. Together we
remembered the life of our member Morton Rosenberg as we embraced Carol Rosenberg and her family
at the unveiling of the memorial stone for her beloved husband. I would also like to thank you
personally for your care and concern during my shiva period and as I continue to mourn the passing
of my beloved mother, Ramona Morton Purser, z”l.

The Jewish calendar begins to “heat up” in the month of July, as we immediately transition into the
period of the Jewish calendar referred to  as the  “Three  Weeks.” This period begins on July 1
with the 17th day of the month of Tammuz,  marking  the  three-week  mourning  period  leading  up  
to  the  9th of Av on July 21  (Tisha B’Av). This three-week cycle at the beginning of July
commemorates the breaching of the walls of Jerusalem and the ultimate destruction of both holy
Temples (the first by the Babylonians, and the second Temple at the hand of the Romans).

At  Beth  Israel’s  Tisha  B’Av  service  on  July  21,  I  am preparing  a  special  study session
about  “Eicha,”  the Jewish poem of Lament for the destruction of the Temple. I will also help
lead a brief service after the study session, including a chanting of the poem by congregants and
the Rabbi. After Tisha B’Av, our somber mood will quickly change to one of renewal, as we look
forward with anticipation to the sounds of the shofar and the upcoming joys of the High Holidays in
the months of Elul and Tishrei.

Life has a way of blending sadness and joy, and I am grateful that our Jewish tradition, sacred
texts, and rituals can  accommodate  all  seasons  and  emotions,  of  both  stability  and  
change.  I  look  forward  to  the  bonds  of sharing and caring we will create together as we
continue to mark in a sacred way the special moments in the ongoing life of Beth Israel.

Rabbi Jama Purser


Fri, September 24 2021 18 Tishrei 5782