Vayera

Here are some of the Big Ideas you may want to explore in this week's parasha.

1. Women in the Torah often act on their own, even though they live in a deeply patriarchical society (Sarah and Hagar, Lot's daughters).
2. It's hard to be a good person when the people around you are evil people (Lot living in Sedom faces ethical challenges).
3. Some stories seem to be worth telling more than once (Avraham says Sarah is his sister, not his wife; Noah and Lot both get drunk with bad outcomes; Avraham and Lot both welcome visitors; the world appears to be destroyed in the eyes of Noah and in those of Lot's daughters). Sometimes the meanings are similar, sometimes there are differences.

Here are some of the questions you might want to ask yourself and your students:

1. How can you be a good person when there is evil around you?
2. Can one person alone change the world? Explain your answer.
3. Often we have upsetting experiences with our family or friends. What can we do to get past these and repair relationships?

Lech Lecha

Big Idea:
Our relationship with God is complex, multidimensional. The Torah describes us as connected religiously, nationally, historically.

As of this Shabbat we will have read about three covenants, "britot" that God has made with humans. The first, the Brit with Noach, was a Brit with all humanity never to destroy the entire world again.
The other two are both in this parsha
In chapter 15 we read about the "brit bein habetarim". You can read the story here

The story of the second brit is a description of Brit milah which you can read here verses 9-14.

So why are there two different covenants? How are they the same? How are they different?
Rav Alex Israel shares his ideas and those of Rabbi Menachem Leibtag to understand these two separate britot. You can read his article here

Here is another thought from Rabbi Arnold Samlan, aka the Notorious RAV about Jewish connectedness you may want to read

How do you feel connected Jewishly? Are you part of the Jewish nation? The Jewish religion? Part of some other aspect of Judaism?

VaYeshev

I can remember as a young teacher that the story of Joseph was the most fun to teach - there were so many projects one could choose, there was so much detail in the text that kids could enjoy reading, and the issue of sibling rivalry was always a topic students were able to speak about with authority.
Assuming younger students have spent their time learning the narrative - who said what to whom and where, who dreamt what and what it meant, who sold Joseph to whom and why, and on and on and on, perhaps it is time to think about Big Ideas instead of storytelling.


BIG IDEA:

• Living as a minority within a majority culture is a challenge - especially when the values of the majority are different than those of the minority

ESSENTIAL QUESTIONS:

• How was living in Egypt different from living with his family in Canaan?
• What were some challenges Joseph faced in this story so far?

LEARNING ACTIVITIES:

• This article by Rabbi Harold Berman suggests a connection between the story of Joseph while he was in the household of Potiphar the Egyptian and the story of Hanukkah.  How does he believe they are similar?
• Amy Virshup in the NY Times writes about online preparation for Bar Mitzvah.  What does it say about the tension between traditional Jewish practice and the modern culture in which we live?
• Bruce Feiler, the author of Walking the Bible and a number of other books based on examining Jewish history and theology, wrote an article entitled Time-Shifting Holidays that examines his efforts to meld tradition with the constraints of the modern world.  What is your reaction to his solution?  To the words of the Rabbi he quotes?

ASSESSMENT:

• Students should be able to express their ideas about what it is like to live as a Jew in a world which often creates conflicts with what they ought to be doing as members of the Jewish people.
• Students should understand that being Jewish involves being part of a community, and is not simply an individual identity.
• Students should be able to articulate ways in which they can choose to be part of the Jewish community in their own lives.

As always, be sure to read the other posts which examine this parasha by clicking on the list to the right or by clicking here

History - How the Story is Told

Recalling History on a Day of Light and Darkness - An article appeared in today's NY Times that explores the tension inherent in deciding what to commemorate, and who does the remembering.  It refers specifically to the fact that Kristallnacht occurred on the same date as the fall of the Berlin Wall many years later.  Both happened in Germany, both are commemorated by the people of Germany, both are significant events for Germany and her people.
When preparing to celebrate my own mother's 100th birthday several years ago, I came upon a number of sites on the internet that enumerate the events that happened on every day of the calendar year.  It was amazing how many things had happened over the years on her exact birthday - how few of them I knew about - and how even fewer did I realize shared the date of her birth.  What does that mean for how we learn, teach and understand history?

Ideas to think about:

• We are more likely to remember that which has personal meaning for us
• Time often diminishes memory
• Some things seem to be remembered no matter how long ago they occurred
• Every individual and every group chooses its memories according to their own criteria
• Events that are publicly commemorated tend to be remembered longer than those which are not

Questions to think about:

• Which events in Jewish history do we as a Jewish community commemorate publicly?
• Which events in Jewish history do non-Jews know about?  Why? 
• How do we choose which events to remember publicly?  Why?
• In your opinion, what events in Jewish history should be commemorated forever?  Why?
• In your opinion, which events in Jewish history will be commemorated forever?  Why?
• Which historical big ideas do you want your students to remember?  Why?

Toldot

Last year's post for Toldot suggested several alternative ways to read and understand the parasha.  This year I would like to concentrate on an idea that connects the story of Jacob and Esau with current thinking about education.
James Kugel, in his book How to Read the Bible says the following:

Interpreters ... assumed that the Bible was a book of lessons directed to readers in their own day'

Traditional commentaries tell us clearly that Esau is 'bad', Jacob is 'good'.  And yet today we might look at both of these personalities less as "black and white" and more as "shades of grey".




Big Idea:  People - even 'identical' twins - are not exactly the same.  Identical educational practices are therefore inherently not fair to students.


Important questions you may want to think about.

• How can we support learning in our diverse classes (and all classes are diverse - some more so than others, but in the end all)?
• What are the factors that help us decide how to teach a particular concept?
• What does it mean to focus on learning rather than on teaching?
• What lesson is the Bible trying to teach us as readers today?

Sources you may find helpful

• Torah with Rashi commentary, from Chabad.org presents a traditional understanding of the sons of Yitzhak
• How to Read the Bible, by James Kugel - this link takes you to several different pages, all of which say similar things about how the traditional interpreters describe Jacob and Esau
• Multiple Intelligences, a theory of learning first developed by Dr. Howard Gardner, and since embraced by many educators, could easily have been suggested by the story of Jacob and Esau. 

Assessment:

• Please explain how the story of Jacob and Esau might affect the way your classroom functions.
• Try to be an objective observer in your classroom.  How are you showing respect for different learners?  How do your lessons support alternative strengths your students have?

Be sure to check out Parsha 4 Kids for more ideas on connecting your students to Torah thinking

News Flash: No Silver Bullets in Education!!!

Everyone's talking about "Waiting for Superman", and with good reason.  I hope they will also talk about this article in the NY Times Lauded Harlem Schools Have Their Own Problems.  Here's what I think is important about both, in no particular order:

Big Ideas in Teaching and Learning

1. Good education costs a lot of money
2. Money alone isn't an answer
3. Complex issues require complex approaches
4. There is no single answer to any complicated problem
5. There are many partial answers, and it isn't always possible to isolate the most important
6. People who want to help have many different skill sets - all of which can and should be utilized to make things better.

These Big Ideas are crucial in general education, and no less so in the Jewish educational world.  Too often we jump on a single bandwagon expecting that what works in one context will work in all.  This simply isn't true.  We should never discourage people with a passion for good outcomes, because we can never be sure what will trigger improvement in any single situation.

I believe the teaching of Torah must reach for Big Ideas and Important Issues.  The posts already on this blog are an attempt to help teachers in Jewish educational settings identify and share these ideas and issues with students.
This year I will be posting weekly to my other blog - http://parshakids.blogspot.com/ - which is specifically designed for use with middle school or high school students.  I invite you to look at that blog and, if you find it appropriate, to use it with your students.
If you would like suggestions for using this blog effectively, please send me a note and I will be happy to share ideas with you and with other teachers.
The posts from last year will continue to be accessible on this blog - http://bettyannsbestbets.blogspot.com/

Please read the new post on Parsha 4 Kids.  If you use it with your students, I urge you to have them post directly to the blog so other young people can share their thoughts in a collaborative effort to understand Jewish thinking in today's world.

V'zot Habrachah

We rarely look carefully at this parasha, as it comes in the midst of the Fall holidays - and there is so much else to think about and study.  But let's consider the last Torah reading of the entire year.

Big Idea #1:
The conclusion of a book/story/narrative/movie often attempts to wrap up loose ends so the reader/viewer/listener has a sense of what the whole thing is about.


Some Questions to consider:

• What is there in this parasha that helps you understand the whole of the Torah?
• If you were writing a concluding chapter for the Torah, would it look like this?  Explain your answer.
• In what way are you satisfied or not with this ending?

Big Idea #2:

If you know your life is coming to an end, there are things you might want to do or say that you had not done or said before.

Some Questions to consider:

• What do you think was going through Moshe's mind in this parasha?
• Most people don't know exactly when they are going to die.  What difference does that make?
• Why do you think Moshe said what he did on this occasion?

Big Idea #3:

The Torah as a whole is the foundation of Judaism

• Why is the Torah so important to the Jewish people?
• What does our tradition mean when it says that "the study of Torah is equal to everything else?"
• Professor James Kugel says the following in his book, How To Read The Bible, on page 362:

The Pentateuch was now viewed, as Ben Sira and other sages attest, as nothing less than divine wisdom in written form, one great book of legal and ethical instruction.  As a result, the Pentateuch as a whole came to be radically transformed:  its etiological narratives now became moral exempla, and its ancient laws became an up-to-date guide for daily life today.  Rather than a record of the past, the Pentateuch became, like all wisdom writings, a set of instructions for the present.  

Agree or Disagree:  No matter how you understand the origin of the Torah, whether you believe it was dictated by God to Moshe or written over time by wise people, as Jews its significance is as Kugel states, "a set of instructions for the present."  Whether you agree or disagree, be prepared to support your opinion in a discussion.

Be sure to look at my other post on this parasha to see some more detailed ideas for studying it with your students or study partners.

Hazak, Hazak, V'Nitchazek!!

Things I Know About Teaching and Learning...

but turn out not to be true.  As is so often the case, 'conventional wisdom' comes up short.  According to this article, Forget What You Know About Good Study Habits, some of what you may have believed about teaching and learning seems to be less-than-written-in-stone, so to speak.

What's the Big Idea?  How can it be that what I knew was true isn't???
And WHAT DO I DO NOW????

I think you do what good teachers everywhere always did -

• you try lots of different things.  
• you have a 'toolkit' of varied and tested ideas
• you stay alert to what is working and what is not
• you are always revising, tweaking, improving based on evaluation of desired outcomes
• you remember that you won't always be successful, but you never stop trying to be better
• you study new ideas but don't necessarily throw out the old ones
• you hesitate to blindly follow every new theory
• you plan, 
• you evaluate,
• you build on success
• you remember that you became a teacher because you love learning
• you do everything in your power to encourage the love of learning in your students.

Remember the wisdom of the statement:

Lo alecha ha-m'lacha ligmor

v'lo ata ben chorin l'hivatel mimena

You don't have to finish the work - but you are obligated to begin it

Nitzavim/Vayelech

It can't be a coincidence that this parasha is read on the Shabbat before Rosh HaShanah every year.  It could not be more closely tied to the concepts that underlie Rosh HaShanah and Yom Kippur.  Let's look at some of the Big Ideas:

Big Idea #1
     Change is challenging

Questions you might want to think about

• What are the changes that are about to occur in the parasha?
• What are the changes that occur in your life at this time of the year?
• What are the changes in the lives of your students?
• How will the Israelites react to their changes?
• How will you react to your changes?
• What do you expect from your students as a reaction to the changes in their lives?

Big Idea #2

     We are responsible for our actions

Questions you might want to think about

• If Moshe has given the people God's instructions for how they are to behave, how do you explain the fact that they disobey those instructions on a regular basis?
• If God knows the people are going to disobey, why doesn't God stop them?
• What does God expect the people to do when they make mistakes?
• Everyone makes mistakes.  Do we always know they are mistakes when we are making them?  What do you do when you realize you have made a mistake?  What does God have to do with this?

Big Idea #3

     We can be responsible for agreements made by others

Questions you might want to think about

• What does it mean when the Torah says,

ט  אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם:  רָאשֵׁיכֶם שִׁבְטֵיכֶם, זִקְנֵיכֶם וְשֹׁטְרֵיכֶם, כֹּל, אִישׁ יִשְׂרָאֵל.	9 All of you are standing today before Adonai your God: your leaders, your tribes, your elders, and your officers, all the men of Israel,
י  טַפְּכֶם נְשֵׁיכֶם--וְגֵרְךָ, אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ:  מֵחֹטֵב עֵצֶיךָ, עַד שֹׁאֵב מֵימֶיךָ.	10 your little ones, your wives, and the stranger who lives in your camp, from the woodcarver to the water-drawer;
יא  לְעָבְרְךָ, בִּבְרִית יְהוָה אֱלֹהֶיךָ--וּבְאָלָתוֹ:  אֲשֶׁר יְהוָה אֱלֹהֶיךָ, כֹּרֵת עִמְּךָ הַיּוֹם.	11 in order to enter into the brit, the covenant, of Adonai your God--and into God's oath--which Adonai your God makes with you today;
יב  לְמַעַן הָקִים-אֹתְךָ הַיּוֹם לוֹ לְעָם, וְהוּא יִהְיֶה-לְּךָ לֵאלֹהִים--כַּאֲשֶׁר, דִּבֶּר-לָךְ; וְכַאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ, לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב.	12 that God may establish you today as a people, in order to be your God, as God spoke to you, and as God swore to your fathers, to Abraham, to Isaac, and to Jacob.
יג  וְלֹא אִתְּכֶם, לְבַדְּכֶם--אָנֹכִי, כֹּרֵת אֶת-הַבְּרִית הַזֹּאת, וְאֶת-הָאָלָה, הַזֹּאת.	13 Not only with you do I make this brit and this oath;
יד  כִּי אֶת-אֲשֶׁר יֶשְׁנוֹ פֹּה, עִמָּנוּ עֹמֵד הַיּוֹם, לִפְנֵי, יְהוָה אֱלֹהֵינוּ; וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה, עִמָּנוּ הַיּוֹם.	14 but with the person who stands here with us today before Adonai our God, and also with the person who is not here with us today--

• How can God make a covenant, a brit, with people who are not there?
• What are some other agreements that you have to follow even though you were not part of the group that created them?
• What would it mean if you were only responsible for things that you personally agreed to?  How would the world be different?

Big Idea #4

     It's not over until it's over

Questions you might want to think about:  What (root) word do the following phrases from Chapter 30 have in common?  How is this related to this season of the year?

• וְשַׁבְתָּ עַד-יְהוָה אֱלֹהֶיךָ
• וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת-שְׁבוּתְךָ
• וְשָׁב, וְקִבֶּצְךָ מִכָּל-הָעַמִּים
• וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל יְהוָה
• כִּי תָשׁוּב אֶל-יְהוָה אֱלֹהֶיךָ

And finally, here are two interesting commentaries on these parashot that you may enjoy reading:

1. You may remember Dr. Aaron Demsky who many of us were privileged to study with throughout the years.  His commentary explains how it came to be that the Torah was read aloud to the people on a regular basis.  The Command of Assembly
2. I'm not sure how to categorize this next link, but I think you may find it unusual and thought-provoking.  Please read it to the very end (and feel free to share your thoughts).  Urban Parsha Nitzavim/Vayelech

Ki Tavo

BIG IDEA:  The future depends on understanding and acknowledging the past.  We understand who we are as Jews today by understanding what our history was.

IMPORTANT QUESTIONS TO ASK:

• What is our history as Jews?
• How do we know that history?
• How does that history impact the way we understand our community today?
• How does our history affect the way in which we understand the broader community in which we live?

Near the beginning of this week's parasha there is a passage that probably sounds familiar:

ה  וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב.	5 And you shall speak and say before the LORD your God: 'A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.
ו  וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה.	6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.
ז  וַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ.	7 And we cried to the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.
ח  וַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים.	8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.

Where have you seen this passage?  (If you are not sure, go to this link at JewishFreeware and read beginning on page 30)

Why do you think reciting this passage is part of this particular event?  (I'm not saying what event - you should have found the answer from the link above)

There is a new children's book, Ruth and The Green Book and a new play, by the same author, entitled The Green Book.

• What is The Green Book?
• What is the connection between the book and the play?
• What is the Jewish connection?
• What do you think a young African-American in America might learn from reading this story?
• What do you think a young person who is not African-American might learn?
• What connection can you make between The Green Book and the Haggadah?

BIG IDEA:  It is often a bigger challenge to behave correctly in secret than in public.

IMPORTANT QUESTIONS TO ASK:

• What are some reasons to behave correctly in public, when there are other people watching and listening?
• Are the reasons the same when you are in private?  Explain your answer.
• Which is more of a challenge - public behavior or private?  Why?

Read the following passage:

טו  אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה, מַעֲשֵׂה יְדֵי חָרָשׁ--וְשָׂם בַּסָּתֶר; וְעָנוּ כָל-הָעָם וְאָמְרוּ, אָמֵן.  {ס}	15 Cursed is the man who makes a graven or molten image, an abomination before ADONAI, the work of the hands of the craftsman, and sets it up in secret. And all the people shall answer and say: Amen. {S}
טז  אָרוּר, מַקְלֶה אָבִיו וְאִמּוֹ; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	16 Cursed is the person who dishonours his father or his mother. And all the people shall say: Amen. {S}
יז  אָרוּר, מַסִּיג גְּבוּל רֵעֵהוּ; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	17 Cursed is the person who moves his neighbor's landmark. And all the people shall say: Amen. {S}
יח  אָרוּר, מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	18 Cursed is the person who misleads the blind. And all the people shall say: Amen. {S}
יט  אָרוּר, מַטֶּה מִשְׁפַּט גֵּר-יָתוֹם--וְאַלְמָנָה; וְאָמַר כָּל-הָעָם, אָמֵן.	19 Cursed is the person who perverts the justice due to the stranger, orphan, and widow. And all the people shall say: Amen.
כ  אָרוּר, שֹׁכֵב עִם-אֵשֶׁת אָבִיו--כִּי גִלָּה, כְּנַף אָבִיו; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	20 Cursed is the person who lies with his father's wife; because he has uncovered his father's skirt. And all the people shall say: Amen. {S}
כא  אָרוּר, שֹׁכֵב עִם-כָּל-בְּהֵמָה; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	21 Cursed is the person who lies with any animal. And all the people shall say: Amen. {S}
כב  אָרוּר, שֹׁכֵב עִם-אֲחֹתוֹ--בַּת-אָבִיו, אוֹ בַת-אִמּוֹ; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	22 Cursed is the person who lies with his sister, either the daughter of his father, or the daughter of his mother. And all the people shall say: Amen. {S}
כג  אָרוּר, שֹׁכֵב עִם-חֹתַנְתּוֹ; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	23 Cursed is the person who lies with his mother-in-law. And all the people shall say: Amen. {S}
כד  אָרוּר, מַכֵּה רֵעֵהוּ בַּסָּתֶר; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	24 Cursed is the person who hits his neighbor in secret. And all the people shall say: Amen. {S}
כה  אָרוּר לֹקֵחַ שֹׁחַד, לְהַכּוֹת נֶפֶשׁ דָּם נָקִי; וְאָמַר כָּל-הָעָם, אָמֵן.  {ס}	25 Cursed is the person who takes a bribe to slay an innocent person. And all the people shall say: Amen. {S}
כו  אָרוּר, אֲשֶׁר לֹא-יָקִים אֶת-דִּבְרֵי הַתּוֹרָה-הַזֹּאת--לַעֲשׂוֹת אוֹתָם; וְאָמַר כָּל-הָעָם, אָמֵן.  {פ}	26 Cursed is the person who doesn't accept the words of this law to obey them. And all the people shall say: Amen.' {P}

According to the commentaries, all these things are things done in private.  Therefore, there are no witnesses to report the behavior.

• Why do you think the text specifically mentions these things?
• Are you more likely to behave publicly or privately?  Explain why.
• You might say that what you do in private is nobody else's business.  Besides being done in private, with no witnesses, they have something else in common.  Can you figure out what it is?  If you can, you may want to leave a comment on the blog.

Samson Raphael Hirsch, an important Jewish thinker, believed that this particular passage had another, perhaps deeper meaning:

"All blessing is denied to him who outwardly plays the pious man devoted to God but in secret denies the exclusive existence of One God and His rule; who outwardly is respectful to his parents but inwardly considers himself vastly superior to them; who in the eyes of men preserves the reputation of an honest man but, where it is unobserved, does not hesitate to injure the rights of his neighbor to his own advantage; who is full of enthusiasm for the welfare of his neighbors, in the presence of clever and intelligent people, but pushes short-sighted and blind people into misfortune; who grovels before the powerful but denies the weak and helpless their rights; pretends to be a highly respectable member of society, to wallow in sexual licentiousness in intimate privacy (verses 20-23); who does not dig a dagger into his neighbor but, under the cloak of conversation, murders his happiness, his peace, and his honor; who enjoys the highest confidence in his community but misuses it in secret corruption; finally, also one who, even if he lives correctly and dutifully for himself, still looks with indifference on the abandonment of the duties of the Torah in his immediate and wider circles."  (p 1519, The Torah, A Modern Commentary, W. Gunther Plaut)

• What is Hirsch talking about?
• How is this important? 

Shoftim

Big Idea:  Impartial justice is an important value in the Torah


The first two verses of this parasha explain how judges are to be selected and how they are to judge - they are not to show favoritism, they are to be righteous themselves so they judge justly, they are not to take bribes.  And then, in verse 20, one of the most quoted phrases in the Torah:

Tzedek tzedek tirdof

Justice, justice shall you pursue

According to Rashi, this is a commandment to 'seek out a good court', and, if we read the rest of the verse, this is so "that you may live and possess the land the Lord your God is giving you."

Impartial justice is clearly important in the Torah.  We already read in Leviticus 19:15:

'Do not pervert justice; 

do not show partiality to the poor or favoritism to the great, 

but judge your neighbor fairly

Elena Kagan was just confirmed to the Supreme Court of the United States.  During the hearings which preceded her confirmation she was asked many questions.  A number of articles suggested questions she might have been asked.

• The Heritage Foundation suggested these
• The Christian Science Monitor proposed these
• Ralph Nader had these
• The American Humanist Association asked these questions

At the Learning Blog of the NYTimes there is a list of the questions about her confirmation hearings.  They are based on the related article here which describes some of the things she actually said.

An interesting article in Tablet Magazine by David Sarna examines Kagan's answers from the perspective of Jewish attitudes toward justice, particularly the use of precedent.  

If you were on the committee considering Elena Kagan for Justice of the Supreme Court, what questions would you have asked her based on what you learned in this week's Torah portion?

Big Idea:  We all have an obligation to preserve the natural world.  This concept is known in Hebrew as "Bal Tashchit"

Verse 19 in chapter 20 reads as follows:

When you besiege a city a long time in order to conquer it, don't destroy the trees by cutting them down, You can eat the fruit from them, but don't cut them down, 'ki ha-adam etz hasadeh, lavo mipanecha bamatzor'.

The phrase ki ha-adam etz hasadeh... is usually translated as a question:  Is the tree of the field 'man' who should be beseiged by you?  But some prefer to look at it differently, as you can read here in a lesson from Nechama Leibowitz.

You might also be interested in reading an article about weddings that discusses this issue (well, it doesn't exactly say Bal Tashchit, but you'll see the connection when you read it 

Devarim, the Book and the Parasha

If your students don't attend a Jewish summer camp that includes study, will they ever encounter the book of Devarim?  It may be that they will study certain portions that include well-known prayers, like the Shma in next week's parasha.  Or it may be that this book will remain unread and unstudied.  Too bad, because there's some good stuff in it.

Let's start with an overview of the book, and then use the close-up lens to focus on this week's parasha.

A helpful way to begin to think about the book as a whole is with this article from URJ, Destination: Devarim.  You may also want to look at the G-dcast video on Devarim.

• What are the lenses through which you can look at the book of Devarim?
• Which perspective is most comfortable for you?  Explain why.
• Is it important to use more than one point of view when studying something?  Explain your answer.

Now let's use the magnifying lens and focus only on this week's parasha.

• Moshe doesn't repeat the stories in this parasha exactly as they were related earlier.  Why do you think this is so?
• Using the principles of Backward Design, we would imagine that Moshe had a Big Idea, an Enduring Understanding, something the people would remember long after they had forgotten the details of the story he is retelling.  What do you think his Big Idea was?
• If you were introducing this book of the Torah, what would your big ideas be
• If you were living in the time of Moshe?
• If you were living in the land of Israel before the Babylonian exile?
• If you were living in Israel today?
• If you were living outside of the land of Israel?

Aharei Mot and Kedoshim

Big Ideas:

• Parts of the Torah are universal, while others are particular to the Jewish people
• Not all the Torah can be understood logically and rationally

Essential Questions:

• Who gets to decide which portions of Torah to pay attention to and which to ignore?
• Why do you think Leviticus 19 is called the "holiness code"?
• Which statement or passage in these two parashot is the most comfortable for you?  Why?
• Which statement or passage in these two parashot is the most uncomfortable for you?  Why?
• If you are teaching parshat hashavua there is a whole lot to choose from this week.  What would you choose and why?

Many of you know that I read the comics in both the daily and Sunday newspapers.  I do that for two reasons - first, I like to laugh (and I read that laughing is good for your health, both physical and mental.  Don't ask me where I read that - I can't remember!) and second, because I hope to find a connection to Jewish  values and ideas.  I usually get at least one laugh, and often find a useful strip to illustrate a point or trigger a discussion.
A third reason I read the comics is to find a relationship to the week's parasha.  Sometimes I'm lucky, sometimes not.  But this week was particularly interesting.  I read all the comics in Sunday's newspaper, and in almost all of them saw a connection to either Aharei Mot or Kedoshim, this week's double parasha.
Why were there so many obvious connections (at least obvious to me)?
I suspect it wasn't so much the comics that were relevant - it was rather the contents of the parashot.  After so many weeks of descriptions of sacrifices, sacrifices and more sacrifices, seemingly archaic and useless in our lives today, we come to a section of Vayikra (Leviticus) that speaks to all of us in a powerful way.
Aharei Mot contains a detailed description of Yom HaKippurim as it was observed in the time of the Temple in Jerusalem.  It expands on the laws of forbidden foods, and articulates forbidden sexual relationships.  All the rules set forth are to be followed because God commands them, and because they will differentiate the people of Israel from their contemporaries in the world around them.  It's all very particular to the Jewish people.
Kedoshim is a different story - most of the rules here are rules that seem to lead to the kind of society anyone would want to live in, a society that takes care of the less fortunate, that treats others fairly, that doesn't take advantage of the weak or disabled.  Of course there are a few rules that separate Jews from other people - not mixing wool and linen in clothing seems a particularly confusing law - one many modern Jews choose to ignore probably because it seems so unimportant in the scheme of things.

Some interesting commentaries here:

• The Law of the Farm explains why complicated problems cannot have simply solutions.
• Threat and Promise of Conformity challenges us to differentiate between the positive and negative aspects of assimilation
• Constructive Criticism builds a case for how we are to express disapproval in a way that is helpful rather than hurtful.  Those classical sources certainly understood the way people think.

Reflection:

• Which of the ideas in this week's parashot do you relate to in your own life?

Tazria/Metzora

Another double portion - since this is not a Jewish calendar leap year, and this is one of those that could really present a challenge if you want to design centerpieces for a Bar or Bat Mitzvah!

Big Ideas:

• Physical appearances can affect the way we relate to people
• People need to find reasons for things they cannot easily explain
• Science is one way to understand the world around us.  Religious thought is another

Learning Activities:

According to Maimonides, there is a non-medical cause for tzara'at - which is usually translated as "leprosy" in English, but which is almost definitely not the same as Hansen's Disease, the modern term used in medicine for this disease.  This commentary from Bar Ilan University tell what Maimonides believed was the cause of tzara'at

 ( Hilkhot Tum’at Tzara’at 16.10):

Tzara’at is a noun used collectively for many different things which do not resemble one another; whiteness in human skin is called tzara’at , and loss of patches of hair from the head or beard is called tzara’at, and a change in look of one’s clothing or houses is called tzara’at.   The change that is discussed in clothing or houses, which the Torah calls by the same word tzara’at, is not something which occurs in the normal way of the world, rather it is a wondrous sign that occurred in Israel to warn them against lashon ha-ra (slanderous gossip), for the walls in the home of someone who spoke lashon ha- ra would become affected, but if he mended his ways the house would become pure... 

• What does Maimonides suggest is the cause of tzara'at?
• What, according to Maimonides, is the cure, at least for a house?

The text of the Torah is quite clear - whoever shows sign of this disease is to be separated from the rest of the community.

• Knowing what we know now about the medical cause of leprosy (and how to cure it), what is the  point of reading this parasha?
• In today's world, do we believe there is a physical sign that can identify those who gossip?  How can we identify the source of malicious rumors today?
• How do you think the internet affects verbal bullying?
• What - if anything - is the difference between gossip and bullying?
• Traditional Jewish thinking forbids gossip of all sorts, whether it is positive or negative, as in this article from Aish HaTorah
• Some researchers (Science Now) have found that "...Gossip enforces group norms and strengthens social bonds."
• Why is it so hard NOT to gossip?

Assessment:

Here's a visual representation of the elements of the parashot.  Can you match the pictures to the text?

• What do you think are the most important elements of the parashot?
• How would you illustrate these parashot?

History is How We Write It

A few weeks ago there was a lengthy article in the New York Time Sunday Magazine about the Texas Board of Education and its influence on textbook publishers.  The debates and hearings are now over, and the new Texas standards are now in place.
Publishers will now respond to the new standards by publishing textbooks that align to them - Texas is a huge market and the publishers need to sell their books.

I hope this will encourage educators to seek sources for their students that reflect appropriate perspectives, even if those are not reflected in the available textbooks.  That is one of the advantages (and yes, challenges as well) of the enormous amount and diversity of information available to us today.  Please click on this blog from the ASCD Smartbrief about learning in today's world.  What is true about students in the general educational world is true in the Jewish educational world as well.

And to remember that - as I wrote on February 24, 2010 in a post about Purim -the lens through which we understand history is even more important than the accumulated facts that we have about it.

VaYikrah

Big Ideas:

• Different sections of Torah focus on totally different concepts and ideas
• It can be challenging to make personal meaning for ourselves from sections of Torah which appear to be archaic and irrelevant
• All the diverse ideas in Torah can lead to important ideas for the reader

Essential Questions:

• How can the discussion of animal and grain sacrifices be important today when Jews no longer bring sacrifices?
• Why did the rabbis want all Jews to read about something that only a small group (the Cohanim) ever did?
• Should there be consequences for improper acts if they are done accidentally?  Explain your thoughts 
• What happens to a people when their situation changes radically altered by circumstances beyond their control?

Learning Activities:

• This commentary connects parshat VaYikrah with the upcoming holiday of Pesach in an interesting way.  It can offer a way to relate to what might seem archaic on its face
• American Jewish World Service invites us to consider why we should continue to read about things that we no longer do in this commentary by Evan Wolkenstein
• Shoshana Glatzer, my valued friend and even more valued teacher, wrote the following about this parasha.  It includes an explanation of the sacrifices, as well as a reference to the meaning of the Hebrew word het.  How does understanding the word affect the way you understand wrongdoing?

Assessment/Reflection:

The book Name of the Rose, by Umberto Eco, is a historical novel set in the first half of the 14th century.  It describes an Italian monastery in which there is a huge library of scrolls containing the collected wisdom not only of the Church, but also from Greek, Arabic and other cultural sources.   This library is open only to the official librarian and a few hand-picked helpers - scribes whose job it is to copy the texts and preserve them.  No one else is permitted access.  The purpose of the library is to preserve the knowledge within its walls, not to share it.

In the Druze religion, an offshoot of Islam, only the priests have deep knowledge of the religious texts, as stated on their website:

Ordinary members, Jahill (singular) and Juhaall (plural), do not normally have access to religious texts. They attend only the first part of their religious meetings. The remainder of the meetings are reserved for the Sheiks. There is no actual prohibition of the reading of religious books. It is just that if a person becomes educated in the truth of God and of life and yet do not follow the duties arising from these truths, then their judgment would be worse that if they had remained uneducated.

The Torah and other Jewish writings are open to all who wish to study them, and all Jews are encouraged to become personally involved in such study.

What does this mean to you?

Please read and follow my new blog, addressed directly to students about the Big Ideas in Torah.  It is found at http://parshakids.blogspot.com

It provides an opportunity for upper elementary and middle school learners to respond directly to thoughtful questions about each week's parasha, and to create valuable, collaborative meaning

VaYakhel and P'kuday

Please take a look at a new blog just begun this week.
You can find it at http://parshakids.blogspot.com/
Its target audience is kids in 5th through 8th grades who are interested in what their peers are thinking about parshat hashavuah.

Big Ideas:

• Studying Torah can create a Jewish lens through which to see the world
• Every parasha has important ideas that learners can integrate into their worldview
• One can apply critical thinking skills to study of Torah
• Sharing ideas is a wonderful way to build understanding

Essential Questions:

• How are the ideas in this parasha meaningful to you?
• How do these ideas relate to your life?
• In what way does using a Jewish lens impact the way you understand the world around you and interact with it?

Learning Activities:

• There will be one or two statements of ideas from the parasha articulated on the blog
• Participants will be invited to read the post, discuss the ideas with a friend or in class (optional), and post their own thoughts in the comments section of the blog.
• Learners can read the thoughts of others and react to them by posting comments

Assessment:

• Participation on a regular basis will be a marker of engagement
• Teachers will read the posts and comments and may use them in class discussions

I encourage you to try this out with your students if they are in the appropriate grades.  I will be reading the comments before posting them publicly to avoid inappropriate language.  

Ki Tissa

Big Idea:

• Some phrases from the Torah have become well-known, even to people who don't know their origin

Important Questions:

• What words and phrases stand out for you when reading this parasha?  (i.e. 31:16-17; 32:9; 33:3; 33:5; 33:19; 34:6-7; 34:9; 34:20)
• Why do you think you know these words and phrases?

Learning Activities:

• Listen to this rendition of Adonai, Adonai, El rachum v'chanun and read the English translation of the words.  Why do you think this is part of the Yom Kippur service?
• Why, in your opinion, are these same words part of a traditional Bat Mitzvah observance in the Italian tradition?
• Read this article about Selichot in Jerusalem.  How does it relate to what we have been learning about?
• How does a teen understand this parasha?  Here is a d'var Torah from a young person
• What does it mean to "make Shabbat?"  Here is a short article you may want to read, from the Chief Rabbi Emeritus of the Great Synagogue in Sidney, Australia
• I had never heard of David Kronemyer, and may never again, but in his blog he asks some interesting questions about the idea of Jews being am k'she oref - a stiff-necked people.

...exactly when did God find out the Jews were stiff-necked? Did he know it before the Golden Calf incident, or is he attributing this characteristic to them on the basis of the Golden Calf incident? While the text is unclear on this point, I think God’s use of the term “behold” at 32:9 means he just now is finding out. This raises the question, though, of whether God would have made the Jews his Chosen People, if he had known they were stiff-necked, before designating them as such.

What do you think?


Assessment:

• Which of the ideas you studied in this parasha is most meaningful to you personally?  Be prepared to support your choice in a discussion
• Create a visual representation of one of the segments in this week's parasha that expresses your feelings about it.
• Write a short reflection of your reaction to this week's parasha

Purim Today

There are those who believe the story related in Megillat Esther happened as described.
Others believe the story is fantasy.
I think it doesn't really matter who is right.
According to The Jewish Study Bible

...The setting of the Persian court is authentic, but the events are fictional. 

It goes on to say

The book does have a serious side, and an important function as a Diaspora story, a story written about and for (and perhaps by) Jews of the Diaspora.  As such, it promotes Jewish identity, solidarity within the Jewish community, and a strong connection with Jewish (biblical) tradition.

... 

It addresses the inherent problems of a minority people, their vulnerability to political forces and government edicts, their lack of autonomy, and their dependence on royal favor and on the sagacity of their own leaders.

... 

The book succeeds in putting a serious message in a comic form. 

So what might that mean for our students?

Big Ideas: 

• As Jews we are part of a group with at least some shared experiences
• As members of a group we have responsibilities to the other members of the group
• Appearances do not always reflect reality

Important Questions to Ask and Answer:

• What groups are you part of?
• What threats exist to those groups?
• What are our responsibilities toward the other members of these groups?

Learning Activities:

• Reading Megillat Esther in language the learners can understand should be a core part of the learning activities
• Brainstorm the different groups students are part of and the threats facing each.  Threats can be physical, but need not be.  For example, disappearance of the group can be a threat.
• Discuss ways to address these threats (or challenges, if you prefer)

Assessment:

• Prepare an action plan to address challenges that have been identified

NOTE:  Linking to popular culture is a wonderful way to engage learners

• In the movie Avatar, what group(s) does Jake belong to?
• Which of these groups is threatened?
• How does Jake decide which group to support?
• How was his choice personally threatening?
• Compare and contrast Jake (in Avatar) and Esther (in the Purim story)
• What Jewish values are expressed in the movie?