Dear RSY-Netzer madrichim,
We hope that you are all getting very *excited* for camp, we know we are! This year we have a brand new way of doing chinuch (education) on camp, where all four camps have the same theme! That‟s right! This year‟s *Summer Theme* is all about Torah, and not just anything in Torah, but we‟ll have the chance to really learn from the people we meet as we read the stories that make up our Torah. So welcome to summer 5771, a summer of:
Torah Tales
This choveret should help you on your journey to writing the best peulot RSY-Netzer has ever seen! It will help you can consider what you think of different biblical characters, give questions to consider and ideas for peulot. Going through this should be an enriching process, so we encourage you all to take a moment before you start planning to say the prayer for Jewish study:
Baruch Ata Adoni Eloheinu melech haolam asher kidshanu b’mitzvotav vetzivani lasok b’divrei Torah.
Remember that the opportunities for education do not end with peulot! You will have conversations with chanichim all the time, and can seize opportunities all over the camp to use biblical characters, so here are just a few ideas to get you started:
Kvutsah & Dorm Take a look at the page on „Creating Communities‟. Is there something you could learn from that to help form the strongest group you can?
Also why not do a dorm time on Dreams looking at Joseph’s dreams, and the dreams he interprets, or at Jacob’s dream of a ladder connecting heaven and earth.
Chuggim: ART: Why not think a little about Betzalel. In Parshat Vayakhel he is commissioned to build the temple. This is a brilliant biblical example of the importance of artists, and the text goes onto describe in detail the specifications of the Mikdash. Check out http://www.g-dcast.com/vayakhel for some inspiration!
DRAMA: You could act out scenes in Torah or do interviews with “biblical characters” and get really into the minds of these people. If you want to find some Torah tales where biblical people act, you can look at Abraham pretending his wife Sarah is his sister to prevent them being in danger (Genesis 20).
MUSIC: Miriam is known for her musical ability. She leads the people of Israel out of Eygpt alongside her brother Moses, and leads them in song. You know the famous bit of The Prince of Eygpt? Also there is a wonderful Debbie Friedman song all about her, look at: http://www.ritualwell.org/lifecycles/sitefolder.2006-03- 23.3610986751/copy_of_primaryobject.2005-06-15.3904904973
Contents:
Creating Communities: How are communities created? By Richard Pearson.
God: Who is God? Who is God to us? By Jeremy Tabick.
Jacob: How can we be in touch with our inner lives? By Rabbi Dr Michael Shire.
Jethro’s Model for Identifying Leaders: How can we learn from Moses’s father in law? By Rabbi David Mitchell.
Leadership Lessons: What different models of leadership are there in Torah? By Daniel Reisel and Alma Smith.
Looking After Others: What can we learn from Abraham and Sarah’s hospitality? By Rabbi Debbie Young-Somers.
Miriam: What is Counter-Culture? Does Gender matter? By Deborah Blausten.
Personal Development: How does Joseph transform from childhood? By Rabbi Judith Levitt.
Self-Esteem: What can we learn from the Spies about self-esteem? By Naomi Russell.
Taking a Stand: Which biblical characters rejected the status quo? How so? By David Brown.
Tikkun Olam: What is Tikkun Olam? Where does it come from in Torah? By Alma Smith
Torah Villains: Who are the bad guys and what can we learn from them? By Ezekiel Jacobs.
Understanding Biblical Characters: What are some of the difficult stories in Torah? How should we respond? By Adam Overlander-Kaye.
Some Inspiration from 8 Minor Characters: Eliezer, Judah, Tamar, Serah bat Asher, Nachshon ben Amminadav, Zipporah, Bezalel, Hur. By Rabbi David Mitchell
Where to go for more help: A list of people and places to go for more help with creating things for camp.
Contributors: A List of who all the people are that put this together. Creating Communities: A lesson from Torah – Richard Pearson
Who we’re looking at: Adam and Eve, Noah and the world, babel, Moses & the law
Introduction: In the bible we come across several stories which tell us how communities were made. We learn about Adam and Eve in paradise, the evil world, the flood that destroys it and the new world with Noah. We also see Moses’ laws which govern the children of Israel. From these texts we have a rich tradition highlighting important and dangerous elements of making a community. Such ideas can enrich our Probably the most famous couple in human history – the first man and his wife were responsible for creating communities today. a community in Eden and beyond. They open up Genesis – but we’ll join them in chapter 2:
Adam and Eve: Respect & Govern Genesis 2:15-17: “And the Lord God took the man, and put him into the Garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying: “Of every tree of the garden thou may freely eat; but of the tree of knowledge of good and evil, thou shalt not eat of it, for in the day that thou eat thereof thou shall surely die.”
In the end man and woman break the law by eating from the tree – they learn to distinguish between good and evil, realise their nakedness and well get in a spot of bother for it all.
Lovely story – but what can this tell us about community?
We have responsibility over our community. Laws allow us freedom to live and move within – before the law was broken – it was ‘paradise’ Should we break laws? Was it good?
Noah and the world
The second big community we hear about in Genesis is the WORLD! It’s not going too great – but why not?
Genesis 6.5: “The Lord saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually.” “ 6.11 “Now the earth was corrupt in God's sight, and the earth was filled with violence.”
Meanwhile Noah was presented as ‘Tzadik’ (7:1) meaning: righteous/ just/ lawful
This is the way the bible wants us to be What are the main differences between being righteous/ just/ lawful and corrupt, violent, wicked and evil thoughts?
After the flood God makes a covenant with Noah, a rainbow appears and the Noahide laws are given as a way to structure all societies: Genesis 9.1-6: “And God blessed Noah and his sons and said unto them: „Be fruitful and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fish of the sea: into your hand are they delivered. Every moving thing that lives shall be food for you; as the green herb have I given you all. Only flesh with the life therein, which is the blood thereof you shall not eat. And surely your blood of your lives will I require at the hand of every beast will I require it; and at the hand of man, even at the hand of every man‟s brother, will I require the life of man. Who sheds man‟s blood, by man shall his blood be shed, for in the image of God He made man.“
Immediately after the flood laws are given about how people should live. Even if we feel some of these laws are not great (eg/ blood for blood) – we still see how law was so respected by the ancient Israelite that in a world of just Noah and his sons – law was still needed. It’s also interesting how the laws focus not only on punishment for crime, but also eating, how we treat the world around us and animals. Why do you think these categories were so important at this stage?
Tower of Babel: A baffling story!
So, a bit later in Genesis - some people get together, build a tower, speak one language – and God destroys it. Why?
9: 4 “Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth.”
What was wrong with the community they were creating? Their motive was just to make a name for themselves They were challenging the greatness of God.
Moses & the law
Moses is the lawgiver of Israel – receiving the law from God and passing it down to Israel. Therefore he is a great example of how to create a community, and how to implement law. The laws given include the wide range of the following:
G-d; Torah; Signs and Symbols; Prayer and Blessings; Love and Brotherhood; The Poor and Unfortunate; Treatment of Gentiles; Marriage, Divorce and Family; Forbidden Sexual Relations; Times and Seasons; Dietary Laws; Business Practices; Employees, Servants and Slaves; Vows, Oaths and Swearing; The Sabbatical and Jubilee Years; The Court and Judicial Procedure; Injuries and Damages; Property and Property Rights; Criminal Laws; Punishment and Restitution; Prophecy; Idolatry, Idolaters and Idolatrous Practices; Agriculture and Animal Husbandry; Clothing; The Firstborn; Kohanim and Levites; T'rumah, Tithes and Taxes; The Temple, the Sanctuary and Sacred Objects; Sacrifices and Offerings; Ritual Purity and Impurity; Lepers and Leprosy; The King; Nazarites; Wars
The 10 commandments: (Deuteronomy 5:6-21)
“I am the Lord your God, who brought you out of Egypt, out of the land of slavery. “You shall have no other gods before me. “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand [generations] of those who love me and keep my commandments. “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name. “Observe the Sabbath day by keeping it holy, as the Lord your God has commanded you. Six days you shall labour and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your ox, your donkey or any of your animals, nor the alien within your gates, so that your manservant and maidservant may rest, as you do. Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day. “Honour your father and your mother, as the Lord your God has commanded you, so that you may live long and that it may go well with you in the land the Lord your God is giving you. “You shall not murder. “You shall not commit adultery. “You shall not steal. “You shall not give false testimony against your neighbour. “You shall not covet your neighbour’s wife. You shall not set your desire on your neighbour’s house or land, his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbour.”
Are these the commandments you’d choose? What kind of society would they create?
So good communities vs bad communities: A lesson from torah
Good: Bad:
Respect for laws, rulers and others Arrogant societies
Responsibility for each other People just out for themselves/ Selfishness
Made up of people righteous people Disrespect
Clear rules and boundaries that help people Violence & Wickedness live their lives Civil Disorder Compassion and understanding in the legal Corruption system
Some links for you: For Rambam’s opinion *a good summary+ of whether fall from Eden was good or bad: (http://www.zootorah.com/RationalistJudaism/RambamManEden.pdf / List of the mitzvot: http://www.jewfaq.org/613.htm
GOD by Jeremy Tabick
Names: The names of God are innumerable, and yet all very inaccurate; none can compare to the completeness of God Herself. Each name can represent a different aspect of the One God, or it can reflect the relationship to God of the person who uses it, or it could be tied to a specific time in history, or many other ways of understanding it. Our relationship with God is limited by our language: we can only use human terms to describe God even though human terms completely fail to have any meaning for the Infinite.
In Torah, God is referred to by the following names (among others): ה"ו"ה"י YHWH Called the Tetragrammaton, this is the Four-Letter Name of God. It has no vowels and so cannot be pronounced (if you see this word with vowels, then they are to remind you to read "Adonai" instead of what's written). It is often considered to be to be) and therefore could mean roughly, if) היה related to the Hebrew root anything, "The One Who Is", and is often translated as "Eternal". It is the holiest name of God, so holy that it is written with breaks above (and hence does not form a complete word) so that you can recycle this piece of paper after you are finished instead of having it buried. It is the name the High Priest would have pronounced only once per year on Yom Kippur in the Holy of Holies in the Tabernacle/Temple. It is sometimes translated as "Lord" (see Adonai below). הי Elohim This is also a common name of God in the Torah, which means literally "Gods" or "Powers". Although it is a plural word that can refer to lots of Gods (for example, the gods of Egypt), it is also used to mean the One God, perhaps because She is equal in power to all the gods of the other peoples combined. Various other forms of this Our God"), "Eloheichem") " הי word are commonly used, for example "Eloheinu .("My God") and "Eil " ("God") " הי Your (plural) God"), "Elohai") " הי י Eil Elyon "Eil" is related to Elohim above as the singular form, meaning "God". "Elyon" comes ,which means "go up", and more specifically (ע יה) from the same root as Aliyah "moving to Israel". Hence "El Elyon" can be translated as "God Most High". י Adonai This is what we read when we see the Tetragrammaton (see above) or the and means "My Master" or "My Lord". It is hence often translated as ,"י י " shorthand "Lord", and leads to the Tetragrammaton to be translated commonly as "Lord" as well. Background: God is in many ways the main protagonist of the Torah. She starts by creating the world, making animals and humankind (Genesis 1-2), then goes onto choose the Israelites as Her chosen people in Abraham (Genesis 12) and his descendents through Isaac (Genesis 26:24) and Jacob (Genesis 28:13). From there on in, She follows the Israelites through all their exploits and helping them along—freeing them
from slavery in Egypt (Exodus 12), giving them the Ten Statements on Mount Sinai (Exodus 20), feeding them manna in the wilderness (Exodus 16), providing military victories (Exodus 17:8-16), guiding them through the wilderness with a pillar of cloud by day and a pillar of fire by night (Exodus 13:21-22) and finally bringing them to the very edge of Canaan the Promised Land, where, after a long speech from Moses (Deuteronomy) the Torah's account ends. Now this isn't an easy ride for God. Many times She despairs of the Israelites ever learning anything; she punishes them for numerous incidences of unfaithfulness and stupidity (e.g. Numbers 14:11-25), and even on occasion threatens to destroy them all (e.g. Exodus 32:9-14). But the fact that the All-Powerful God never gave up on our ancestors through thick and thin shows our amazing relationship with Our Creator.
Personality: This may not be how most people think about God in modern (Reform) Judaism, but certainly the God in the Torah exhibits strong and varying character traits. God is: • vengeful (e.g. the ten plagues, Exodus 7- 12), • merciful (e.g. not asking Abraham to sacrifice his son Isaac, Genesis 22:12), • dangerous (e.g. making the earth swallow up Korach and his rebel army, Numbers 16:19-35), • protective (e.g. not allowing Balaam the sorcerer to curse the Israelites, Numbers 24:1-13), • demanding (loads of examples of this! e.g. the building of the Tabernacle (Exodus 25-30), telling Moses to free his people from Egypt in the Burning Bush (Exodus 3), telling Abraham to pick up and leave his home (Genesis 12:1-3), • egotistical (e.g. expecting so many sacrifices to Her, look almost anywhere in Leviticus) • and sometimes random or mysterious (e.g. the killing of Nadav and Avihu, sons of Aaron, for offering "strange fire", Leviticus 10:1-7). Following a really close reading of some texts, you can even spot different personalities attached to different names of God (e.g. the Tetragrammaton is normally associated with the personal God of the Israelites and humanity, while Elohim is often the more general God as Creator of Heaven and Earth. As a quick demonstration, Elohim is exclusively used in the creation story, whereas YHWH only appears after humans have been created. Also look in Numbers 22). God's personality can also be seen to change across the Torah, in particular with regards to Her understanding of humanity. As a clear example of this, compare the stories of Noah (Genesis 6) and Abraham (Genesis 12)—Noah is asked to watch the whole of his species perish because of their wickedness, Abraham is asked to be an example to them.
Of course, God's character in Torah does in no way necessarily describe the actual God that we worship and pray to, especially for a Reform Jew. God in Torah is a literary character, seen through the lens of the people at the time it was written down; it is no more a complete description of God than to say She is a woman. If you ask people what sort of God they believe in today, this would not be the sort of response you would get. Instead, you would have words like: • Immutable (unchanging) • Omnipresent (all-pervading) • Omnipotent (all-powerful) • Omniscient (all-knowing) • Non-corporeal (without body) • Infinite (without end) Modern Reform Jewish thought also tends to imagine God as imminent and ever- present, a personal God that is present in every thing and every action. It is not that the God of Torah is necessarily different from the God of today, it is that our perception of the Divine and the language which we use to describe Her have changed.
Questions to think about (for you and your chanichim): • How close is the God of Torah to the God you (or people you know) believe in? • What happens if you don't believe in God: does that mean the whole Torah is meaningless for you? • What examples can you think of/look up in Torah of God learning from Her mistakes? • God and our relationship to Her doesn't end with the Torah. How could you get this across to your chanichim? • How will you incorporate all sorts of different beliefs about God in your programme? • Why has this section been talking about God in the feminine? Does it matter? • In what ways do you think God is a "Biblical Hero"? • Do you think talking about God in human terms is helpful or misleading?
JACOB
Way Way back many centuries ago Not long after the Bible began Jacob lived in the land of Canaan A fine example of a family man Jacobs and Sons (Joseph and his Amazing Technicolour Dreamcoat, Andrew Lloyd Weber) http://www.josephthemusical.com/the-show/
The third patriarch of the Jewish People, son of Isaac and Rebecca whose Why not act out this birth is described in Genesis 25:19 as following on from the birth of his twin scene of deception. brother Esau. He is named Jacob because he seized hold of his brother’s Imagine alternative heel (akev) as he was born. The text states that his mother favoured him endings, how would while his father favoured his brother Esau. Being the second born, he would Jacob have reacted if he not have inherited the birthright except that he bought the rights to being the realised he was being first born from his brother by cooking him a meal after the hunt. deceived? He then deceived his father by covering his arms with hairy fur in order to receive Isaac’s blessing for Esau as first born.
Questions: How do you see Jacob? As a deceiver or as someone seeking to live out his destiny?
Why not create an exhibition This dubious and manipulative childhood shows how the in which Jacob is seen to be biblical narrative develops his character over his lifetime. growing and changing due to Esau threatens to kill his brother for robbing him of his birthright his young adult experiences and blessing and so Rebecca sends Jacob away out of the land and the spiritual encounters of Israel to his uncle Laban. At the borders of the land of Israel he has along the way. Jacob has a spiritual encounter. It takes place at night in a dream with angels ascending and descending a ladder.
What does this dream mean? It is the beginning of his realisation that there is more to life than just trying to compete for status and fame. At Laban’s house, he works for his living and the right to marry his beloved Rachel, Laban’s dauther. But the deceiver is deceived and Laban palms off his older daughter Leah. Here the biblical text plays a beautiful game of twisting the plot time and time again. Jacob agrees to work another seven years for both girls (in ancient biblical society you could have more than one wife). The wives and his two concubines Bilhah and Zilpah give birth to 13 children: 12 sons who become identified with the tribes of Israel and Dinah his daughter.
Jacob eventually leaves Laban’s employment with his wives and children to go back to the land of Israel. Again at the borders of the land (what does this say about being inside or outside Israel?) he fights with a man (angel?) and struggles with him all night long. During the fight he recognizes that this is an agent of God and asks for a blessing. Interestingly now he wants a proper blessing well earned rather than stolen. The angel agrees to bless him with a new name: Israel which means the one who struggles with God. The angel then injures him in the hip just for good measure!!
Questions: Why does the Bible give him two amazing encounters with angels and what impact does it have on him? Jacob reconciles with his brother Esau but they go their separate ways. What does that say about conflict in families? The Rabbis of old made the figure of Jacob into a representative of the Jewish People and saw Esau as a representative of nations who hate Israel like Rome or even Christianity. In what ways is the biblical story indicative of the relationship between Judaism and Christianity? Jacob is seen a scholar studying Torah in the Midrash and Esau is the hunter and man of outdoors. What are these ideal archetypes saying about Jews are supposed to be? Why don’t Jews eat the sinew of the thigh of a kosher animal? Hint: it’s part of the angel story! Jacob is buried in the cave of Machpelah in Hebron within the Palestinian territories. Should the Israeli Government hold onto this property on transfer it to the local authorities. Would your answer be different if Jacob was your father?
Rabbi Dr Michael Shire
Leo Baeck College
Jethro’s Model for Identifying Leaders
There is a Biblical model for identifying potential leaders. It is found in Exodus 18:
On meeting his son-in-law, Moses, Jethro observes the following:
And so it was, on the next day, that Moses sat to judge the people; and the people stood before Moses from morning until evening. So when Moses' father-in-law saw all that he did for the people, he said, "What is this thing that you are doing for the people? Why do you alone sit, and all the people stand before you from morning until evening?" Moses responded to his father-in-law, "it is because the people come to me to inquire of God. When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God.”
So Moses' father-in-law said to him, "The thing that you do is not good. Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself. Listen now to my voice; I will give you counsel, and God will be with you: Stand before God for the people, so that you may bring the difficulties to God. And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do.”
“Moreover you shall select from all the people able men, such as fear God, men of truth, hating dishonesty; and arrange them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all times. Then it will be that every great matter they shall bring to you, but every small matter they themselves shall judge. So it will be easier for you, for they will bear the burden with you.”
“If you do this thing, and God so commands you, then you will be able to endure, and the people will also go to their place in peace."
So we are to look for men (and women) who are:
1. Capable 2. Follow God
3. Responsible 4. Honest
Do you think if each of us had these characteristics we could be a strong Youth leadership team?
"Pick from each of your tribes men who are wise, discerning, and experienced and I will appoint them as your heads." (Deut. 1: 13)
“Rabbi Yohanan said: “We do not seat judges in the Sanhedrin unless they are possessed of imposing stature, and possessed of wisdom, and possessed of a distinguished appearance, and possessed of maturity in the years so that they may command the public's respect.”” (Talmud Sanhedrin)
What other qualities would we look for in our leaders?
The Leader by Roger McGough: I wanna be the leader I wanna be the leader Can I be the leader? Can I? I can? Promise? Promise? Yippee, I’m the leader I’m the leader OK what shall we do?
Rabbi David Mitchell
Walk Before Me Leadership Lessons in the Liturgy
“A great leader must be an educator, bridging the gap between the vision and the familiar. But he must also be willing to walk alone to enable the society to follow the path he has selected.” Henry Kissinger
Three Models of Jewish Leadership
1. Noah the Hero
Bereishit (Genesis) 6:8 These are the generations of Noah, Noah was a righteous man, he was Footprints in the Sand perfect in his generations; Noah walked with God.
One night I dreamed I was Bereishit Rabbah 30:9 In his generation. Rabbi Yehuda and Rabbi Nehemia walking along the beach with differed. Rabbi Yehuda said: Only in his generations was he a righteous the Lord. man by comparison; had he flourished in the generation of Moses or Many scenes from my life Samuel, he would not have been called righteous: in the street of the flashed across the sky. totally blind, the one-eyed man is called clear-sighted, and the infant is In each scene I noticed called a scholar. It is as if a man who had a wine vault opened one barrel and found it vinegar; another and found it vinegar; the third, however, footprints in the sand. he found turning sour. „It is turning,‟ people said to him. „Is there any Sometimes there were two better here?‟ he retorted. Similarly, in his generation he was a sets of footprints, righteous man. Rabbi Nehemia said: If he was righteous even in his other times there was one generation, how much more so had he lived in the age of Moses. He only. might be compared to a tightly closed phial of perfume lying in a This bothered me because I graveyard, which nevertheless gave forth a fragrant odour; how much more then if it were outside the graveyard! noticed that during the low periods of my life, Bereishit Rabbah 30:10 when I was suffering from Noah walked with God. Rabbi Yehuda said: This may be compared to a anguish, king who had two sons, one grown up and the other a child. To the child sorrow or defeat, he said, „Walk with me,‟ but to the adult, „Walk before me.‟ Similarly, I could see only one set of to Abraham, whose moral strength was great, He said, „Walk before Me‟ (Bereishit 17:1); of Noah, whose strength was feeble it says, Noah footprints, walked with God (Bereishit 6:8). so I said to the Lord, “You promised me Lord, Questions: that if I followed you, Why do the Rabbis say that Noah would not have been righteous in you would walk with me another time? always. How can we also take God as a model for leadership here? The But I have noticed that during Bereishit Rabbah has shown us that God can both empower and the most trying periods of my support. What do you think is the difference between these two? life What does it mean to be a hero? Is there a difference between a hero and a leader? Can you be both? there has only been one set of footprints in the sand. Why, when I needed you most, have you not been there for
me?” The Lord replied, “The years when you have
2. Abraham the Leader
Bereishit (Genesis) 17:1 And Abram was ninety-nine years old, and God appeared to Abram, and He said to him, "I am the Almighty God; walk before Me.
Bereishit (Genesis) 18:22-25 And the men turned from there and went to Sodom, and Abraham remained standing before God. And Abraham drew near and said: Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?
Rashi on Bereishit (Genesis) 18:22 And Abraham remained standing before God. It should have been written here: And God remained standing before Abraham. This is a correction of the Scribes. The Sages, of blessed memory, changed the text and wrote it in this manner.
Sefer Ha-Zohar 1, 106a Rabbi Yehuda said: Observe that in regard to Noah it is written, “And God said to Noah, The end of all flesh is come before me... Make thee an ark of gopher wood” (Bereishit 6:13-14), but Noah remained silent: he said nothing, nor did he beseech for mercy for his fellow-men. Abraham, on the contrary, as soon as the Holy One made announcement to him, “Verily, the cry of Sodom and Gomorrah is great,... I will go down and see, etc.”, immediately “Abraham drew near, and said: Will You sweep away the righteous with the wicked?” „ Said Rabbi Eleazar: „Even Abraham's action is not beyond cavil. He was, indeed, better than Noah, who did nothing, whereas he pleaded earnestly for the righteous that they should not perish with the guilty, beginning his plea with the number of fifty righteous and descending to ten; then, however, he stopped, without completing his prayer for mercy for all.'
Ideas for Peulot: Imagine that you were Abraham, what would you do? Why not have a debate, one side can be God wanting to destroy S‟dom and one half be Abraham trying to argue for it to be spared? What kinds of things would make a place so terrible it needed to be destroyed? What would make a camp so terrible it would have to be ended? How can we avoid those things happening? What do you want to Destory S’dom Save S’dom happen?
They’re evil There might be they’re so some good stuck up people They’ve got the I’m not really
best land and into they’re not destruction event grateful! Can’t we God wants to, change them? and he’s Is god really pretty always right? important! Abraham debates what to do
3. Moses the Educator
Shemot (Exodus) 12:26-7 And it will come to pass if your children say to you, What is this service to you? You shall say, “It is a Passover sacrifice to the Lord, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, and He saved our houses.”
Shemot (Exodus) 13:8 And you shall tell your child on that day, saying, “Because of this, the Lord did this for me when I went out of Egypt.”
Shemot (Exodus) 13:14 And it will come to pass if your child asks you in the future, saying, “What is this?” you shall say to them, “With a mighty hand did the Lord take us out of Egypt, out of the house of bondage.”
Devarim (Deutoronomy) 6:20 If your child asks you in time to come, saying, “What are the testimonies, the statutes, and the ordinances, which the Lord our God has commanded you?” You shall say to your child, “We were slaves to Pharaoh in Egypt, and the Lord took us out of Egypt with a strong hand.”
Questions: What kind of educator is Moses? Do you think our education in RSY-Netzer is similar? In which ways? Why do you think so many of these sources connect to Pesach?
Ideas for Peulot: Each person comes up with 3 criteria for what makes a leader based on what they‟ve learnt about these leaders, as a group decide on the ultimate 5. Then try and build the ideal hero using scrap materials demonstrating each of the ideal characteristics. Top Trumps: Give the chanichim heroic criteria (ie. Vision, Empowerment, Godliness). Allow the chanichim as a group to add a few more. Then each person has to make top trumps card for 2 biblical heroes. They have a total number of points they can spread between their cards and criteria. Then play! Auction leadership qualities Make facebook profiles for these leaders. Different people in the group can be assigned to different parts: status updates, notes, wall, comments on friends walls (does Noah have any friends?) How many friends each of them has, deciding apps they would have…
Daniel Reisel and Alma Smith
Joseph
Joseph emerges from a spoilt child into someone with insight and foresight. At first, Joseph’s life seemed charmed. He was handsome, he was the first son born to Jacob through Rachel his beloved wife and was therefore his father’s favourite son. He had amazing dreams which gave him insights into the future and a coat we are told was rather spectacular. But everything can change in just a day. Joseph’s brothers were so jealous that he was their dad’s favourite that they threw him in a pit and sold him to travellers headed down to Egypt. Joseph was then sold as a slave to Potiphar, a wealthy Egyptian merchant. Joseph found great fortune with Potiphar, but his promotion through Potiphar's household attracted the interest of Potiphar's wife, who repeatedly tried to seduce him. When her attempts failed, she accused Joseph of rape, which landed him in prison. His fellow inmates, Pharaoh's former butler and baker, both dream symbolic dreams, and Joseph's skills as a dream-interpreter are put to use. The dreams prove to be Joseph's ultimate turn of good luck. He is brought to the court to interpret two famous dreams of Pharaoh:
Joseph tells Pharaoh: "Seven years are coming, a great abundance through the land. Then seven years of famine will arise" (41:25-30).
The famine that Joseph predicted ultimately bring his brothers to Egypt. Upon discovering his brothers some 20 years after selling him into slavery, Joseph conceals his identity and tests his family. Only upon seeing Benjamin does Joseph reveal himself to his brothers, grant them forgiveness, and bring the entire family down to Egypt.
Joseph dies in Egypt at the age of 110. Before dying, Joseph makes his children promise that when the Israelites eventually leave Egypt, they will take his remains with them. In the story of the Exodus (13:19), Moses does just that, carrying Joseph's bones on the way to Israel.
The story of Joseph spans Genesis 37-50
Interesting Websites for More Information:
myjewishlearning.com
‘Joseph, Menace of Mensch?’ http://urj.org/learning/torah/archives/genesis/?syspage=article&item_id=53321
Genesis 37:12-17
‘When his brothers had gone to pasture their father’s flock at Shechem, Israel said to Joseph, “Your brothers are pasturing at Shechem. Come, I will send you to them.” He said, “I am ready.” And he said to him, “Go and see how your brothers are and how the flocks are faring, and bring me back word.” So he sent him from the valley of Hebron. In the direction of Shechem, a man came upon him wandering in the fields. The man asked him, saying, “What are you looking for?” He answered, “I am looking for my brothers. Could you tell me where they are pasturing?” And the man said, “They have gone from here, for I heard them say: Let us head for Dothan.” So Joseph followed his brothers and found them at Dothan.’
In Genesis 37 Jacob sends out Joseph to find his brothers. On his way out from Shechem, he meets a man who redirects him towards Dothan, where his brothers are shepherding. This figure points Joseph in the direction of the fate his brothers have in store. However, the Biblical text never elaborates on his identity or his role, except to send Joseph on his way. For the rabbis, nothing in Torah is superfluous. They therefore speculated as to the man’s identity as well as his function in both Joseph’s life and the narrative itself. There are Midrashim which address directly or circuitously the motives of this stranger and whether he knew who Joseph’s brothers were or what they had planned.
Nachmanides, “The Ramban” Torah Commentary on Genesis 37:15 “A man came upon him wandering in the fields.” The Torah tells us that he had strayed from the path, and he did not know where to go. He went into the fields, since he was looking for his brothers in pasture-land. The text elaborates on this scene to tell us that many forces were at work here, since he could have decided to give up his mission, but for the sake and honor of his father he struggled onward. And, it further wished to teach him that only God’s decree is true and human diligence is flawed. For the Holy One appointed a guide to appear before him, without Joseph’s seeking one, in order to bring him into his brothers’ hands. This is what the Sages had in mind when they taught that the people he met were angels. This story was not for nothing, but to teach him “the counsel of the Eternal would endure.” Proverbs 19:21
Discuss the roll strangers can have in our lives Think of examples of someone doing something small (like giving directions) that can change everything Emphasise that small actions can change the world
Genesis 41:45 ;And Pharaoh called Joseph's name Zaphenath-paneah 45 מה וַיִקְרָ א פַרְ עֹה שֵ ם-יֹוסֵ ף, צָפְנַת פַעְנֵחַ , and he gave him to wife Asenat the daughter of Poti-phera וַיִתֶ ן-לֹו אֶ ת-ָאסְנַת בַ ת-פֹוטִ י פֶרַ ע כֹהֵ ן אֹן, .priest of On. And Joseph went out over the land of Egypt לְאִשָ ה; אוַיֵצֵ יֹוסֵ ף, עַל-אֶרֶ ץ מִצְרָיִם.
Joseph’s wife is not Jewish. Discuss what it means that one of the most honourable figures in Jewish history had a non-Jewish spouse.
Genesis 45:1-4
Then Joseph could not refrain himself 1 א וְלֹא-יָכֹל ףיֹוסֵ לְהִתְַאפֵק, לְ כֹל הַנִצָבִ ים עָלָיו, before all them that stood by him; and he וַיִקְרָא, הֹוצִ יאו כָ ל-אִ יש מֵעָלָי; וְלֹא-עָמַ ד אִ יש '.cried: 'Cause every man to go out from me אִ תֹו, בְהִתְוַדַע יֹוסֵ ף אֶ ל-אֶחָ יו. And there stood no man with him, while Joseph made himself known to his brothers.
And he wept aloud; and the Egyptians 2 ב וַיִתֵ ן אֶ ת-קֹלֹו, בִבְכִ י; וַיִשְמְ עו מִצְרַיִם, וַיִשְמַ ע .heard, and the house of Pharaoh heard בֵ ית פַרְ עֹה.
And Joseph said to his brothers: 'I am 3 ג רוַיֹאמֶ יֹוסֵ ף אֶ ל-אֶחָ יו אֲנִי יֹוסֵ ף, הַ עֹוד ָאבִ י חָ י; Joseph; does my father yet live?' And his וְלֹא-יָכְ לו אֶחָיו לַעֲנֹות אֹתֹו, כִ י נִבְהֲלו מִפָנָיו. brothers could not answer him; for they were affrighted at his presence.
And Joseph said to his brothers: 'Come near 4 ד ר וַיֹאמֶ יֹוסֵ ף אֶ ל-אֶחָ יו גְשו-נָא אֵלַי, וַיִגָשו; to me, I pray you.' And they came near. And וַיֹאמֶ ר, אֲנִי יֹוסֵ ף אֲחִיכֶם, אֲשֶ ר-מְכַרְתֶ ם אֹתִ י, he said: 'I am Joseph your brother, who you מִצְרָיְמָ ה. sold into Egypt.
Genesis 45:14-15 And he fell upon his brother Benjamin's neck, and 14 יד וַיִפֹל עַל-צַוְארֵ י בִנְיָמִ ן-ָאחִ יו, וַיֵבְךְ ; .wept; and Benjamin wept upon his neck ובִנְיָמִ ן--בָכָ ה, עַל-צַוָארָ יו.
;And he kissed all his brothers, and wept upon them 15 טו וַיְנַשֵ ק לְכָל-אֶחָ יו, וַיֵבְךְ עֲלֵהֶ ם; .and after that his brothers talked with him וְַאחֲרֵ י כֵ ן, דִבְ רו אֶחָ יו אִ תֹו.
Source 4: Mishnah Sotah 4:7 – 4:9 “Joseph was privileged to bury his father” “Who among us was greater than Joseph, that none other than Moses attended to him. Moses was privileged to take the bones of Joseph and there was none in Israel greater than him, as it is said, “And Moses took the bones of Joseph with him.” Exodus 13:19 Who was greater than Moses for the Eternal attended to him as it is said, “And he buried him in the valley.” Deuteronomy 34:6
“Go and scout out the land....” Naomi Russell
Summary: On God’s instructions, Moses asks for 12 spies (leaders from each of the tribes) to enter the Land of Israel and report back to him in preparation for the people entering and attempting to conquer the land. 10 of the spies come back with a negative report whilst Calev (Caleb) and Yehoshua (Joshua)’s report is much more encouraging.
See Bamidbar Numbers Chapter 13 (Parshat Shlach) for the full story
The Mission: Free or Fortified? (13:17-19)
When Moses sent (the spies) to scout the land of Canaan, he said to them “Go up there into the Negev…and see what kind of country it is. See whether the people that dwell there are ”or in strongholdsהַבְמַחֲנִים strong or weak…what cities they live in, whether in camps
The Midrash elaborates on this:
‘Look carefully’ Moses said, ‘How can you tell their strength? If they live in open camps, they are strong, since they seem to rely on their own strength. But if they live in fortresses, they are feeble, and their hearts are timid.’
Questions to discuss:
What does this text mean to you?
Why might people build fortresses?
Why might living in a fortress be a sign of ‘timid hearts’? Do you agree?
How might ‘open camps’ represent strength?
In what ways might a community which lives in ‘open’ camps be stronger than one which lives in a ‘fortress’ or behind barricades? Do you agree?
What types of ‘fortresses’ or barriers do people build around themselves or their communities?
Do you think that openness is as a sign of strength?
The Report: Giants! (13:27 – 33)
Two spies (Calev and Yehoshua) come back with a positive report, the rest of the spies say the following:
'We came unto the land...and it does flow with milk and honey; and this is the fruit of it. But the people that dwell in the land are fierce, and the cities are fortified, and very great...‘We are not able to go up against the people; for they are stronger than we’
(And they spread an evil report of the land...to the children of Israel, saying
‘The land through which we have passed to spy it out, is a land that eats up its’ inhabitants; and all the people that we saw in it are men of great stature. And there we saw the Nephilim (giants)...and we were in our own sight as grasshoppers, and so we must have been in their sight.’
Questions to discuss:
How did the spies view themselves compared to the inhabitants of the land?
How might the spies have felt?
Did the spies know how they were perceived by the giants?
How did the spies low self esteem effect their report?
Does the way you see yourself effect how others see you?
Do you think it is helpful to compare yourself to others? for ideas on this text & creative methods see http://jlec.ujia.org/package/view/34/self-esteem
Trivia 1: Which of these is NOT a name of one of the spies
A) Palti son of Raphu
B) Nachbi son of Vophsi
C) Ariel son of Gemalli
Trivia 2: True or False? The spies brought back grapes which were so large that they had to be carried on a frame by 2 people.
Some Spy Sources
For more of these, go to www.myjewishlearning.com and see the commentaries on Shlach
Scouting for self confidence (Rabbi Steve Greenberg)
“It's not the land that is being tested here. It is the people and their sense of adequacy. What the spies reveal has little to do with the land and much to do with themselves...These princes of Israel are presumably most self-possessed and confident of the lot, the least affected by the degradations of Egyptian slavery. Yet even these leaders fail to see themselves as more than insects. The power of self-hatred ingrained in one's youth is not easily overcome.”
Subjective spying (Rabbi Bradley Shavit Artson)
“What is striking about the spies' report is the central role of subjectivity in any report of reality. What mattered to them was not a simple compilation of facts, but rather an internal sense of what those facts mean...The spies, faced with the sight of fortified cities and armed soldiers, looked at each other. And what they imagined revealed a lack of imagination, a failure of vision. Rather than envisioning themselves as carried by God's promise, sustained by the covenant of Israel, they became overwhelmed by the facts as they appeared on the surface.
“Caleb, on the other hand, saw the same facts and refused to bow before them. Infused with passion, conviction, and Torah, he intended to shape reality to conform to his vision...The facts looked glum--they demonstrated just how unlikely Israel's occupation of the land would be. Yet Caleb, with his idealism and his energy, proved to be correct. The history of the Jewish people is the continuing saga of the power of ideas to alter statistics.”
What exactly did these spies do wrong? (Cantor Josee Wolff)
A narrow mission? I question...Moses' approach to their mission. Moses' instructions divide the world into either/or categories that ignore the nuances within a complex reality. Instead of asking such specific questions, what if he had said to them, "When you return, tell us what you see. How did you experience this new place? What was the land like? How were the people?" Perhaps these kinds of open ended questions would have led the scouts to bring back a different report. They might have had more room to develop their own stories in a less dualistic fashion; and been inspired to bring a different description of what they saw.
Pessimism vs Optimism: the pessimist observes a situation, generalizes about the bad aspects, and interprets them as a permanent and constant feature. In contrast, the optimist observes the same situation and sees the bad aspects, but particularizes them and interprets them as a temporary obstacle that can be overcome. As Harvey Fields wrote, we too can "conquer 'Promised Lands' when we have regard for our talents and believe in our creative powers. The sin of the spies grows from their failure of self-love and self- respect…Only Joshua and Caleb, who refuse to see themselves as 'grasshoppers,' are worthy of entering the Promised Land." This voice of optimism and hope is what separates Joshua and Caleb from the other scouts. This is what-in spite of a long history filled with good reasons to see ourselves as grasshoppers and to give up-has enabled the Jewish people to continue and to thrive.
Answer 1: C) Ammiel son of Gemalli was the leader of the tribe of Dan
Answer 2: True (see http://www.chabad.org/multimedia/media_cdo/aid/392512/jewish/Weve- Got-a-Grape-Show.htm for a video interview with a giant grape from the Land of Israel)
Biblical figures taking a stand Intro As with many Jewish ideas, Abraham provides the archetype for the attributes and approaches we seek to draw inspiration from when taking a stand. We see Abraham take a stand when Lot is taken prisoner, and in the text Abraham refers to him as his brother, as he declares his intention to go and rescue him. In contrast to Cain asking ‗Am I my brother‘s keeper?‘ Abraham clearly states that not only is the welfare and protection of his brother his concern, but that the understanding of ‗brother‘ goes beyond immediate familial ties to require us to act to protect all people. Whilst the notion that we are all created b‘tselem elokhim (in the image of God) may reverently express the infinite value of each human being, it is the lesson learned in the contrasting use of brother between Cain & Avraham that we are all our brothers keepers, and must act as such, that realises the common humanity underpinning all that we should take a stand on.
Abraham is not afraid to challenge the status quo or destroy the ideas and practices of the society in which he finds himself, highlighted in the Midrash stories about him destroying the idols of his fathers shop in a way that exposes the myth of the idols power. The clever term for someone who does this is to be an ‗iconoclast – someone who performs iconoclasm — destruction of religious symbols, or, by extension, established dogma or conventions‗. Abraham serves as a model that we should never be afraid to fight the current ‗idols‘ or problematic ideas and actions of those who surround us.
Over these few pages some examples are offered of biblical figures who have taken a stand. As well as raising areas of social justice that we may also seek to take a stand on, they also offer examples and questions related to the attributes and approaches of how they, and how we might, take a stand.
Jacob – condemning excessive force As Jacob approaches death he gives each of his sons a blessing or prophecy. In harsh judgement of their actions in the episode of Dinah‘s relationship with Shechem [Bereshit 34], Jacob curses Shimeon and Levi and takes a stand against excessive and cruel violence;
Let my soul not enter into their council; Let not my glory be united with their assembly; Because in their anger they slew men, And in their self-will they lamed oxen.
Cursed be their anger, for it is fierce; And their wrath, for it is cruel. I will disperse them in Jacob, And scatter them in Israel. (Bereshit 49:6-7)
It is interesting to note that Jacob‘s initial response to the mass murder perpetrated by his son‘s is one of tactical concern; Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me odious among the inhabitants of the land, among the Canaanites and the Perizzites; and my men being few in number, they will gather together against me and attack me and I will be destroyed, I and my household.”[Bereshit 34:30]. Jacob does eventually take a stand against the vengeful attacks of his sons but it is on reflection some years after the event that he makes his stance clear. As well as a clear message against brutal and calculated killing, Jacob‘s example here highlights the need for reflection on events and actions of those around us, and the need to take a stand even after time has passed.
Possible questions:
This serves well as a message from the bible for us looking to feel good that Shimeon and Levi‘s acts were not wrong only on tactical grounds. What do we think about taking a stand after the fact and when we will not be around to continue advocating that position? What is powerful about taking a stand with you final moments?
Joseph & Brothers – loyalty and the power to change and be redeemed
In the later part of the story of Joseph and his brothers, Joseph‘s brothers come to Egypt where Joseph is ruler. Joseph recognises them instantly, but they do not realise who he is. Joseph accuses his brothers of being spies, and insists on them bringing his younger brother Benjamin to him to prove that they are who they say they are. At a certain point during the story Joseph overhears his brother‘s fear that the situation they now find themselves in is punishment for their actions against their brother Joseph. Still Joseph plots to make the brothers bring Benjamin with them, hosts them all for a meal, and then plants a cup in Benjamin‘s sack so he can call him back to be killed. As the plot unravels, Joseph‘s brothers beg that he take one of them in Benjamin‘s place, explaining that their father has already lost one son. When Joseph sees how his brothers have changed and their loyalty to their youngest brother and their father‘s wishes, he breaks down and reveals himself to them as their brother Joseph. [Bereshit 42 – 45]
No one character takes a particular stand in this episode, yet a stance on loyalty emerges from the narrative. Joseph seems to take a stand on loyalty be seeking to highlight that the brothers will once again allow their younger sibling to die through the trap he lays out for them.
Can mischievous tactics The learning on behalf of the brothers and the mirroring of ever be a useful way to their treatment of Joseph and Benjamin also indicates the make a point? power for bad people to change and redeem themselves for past actions.
For a more scholarly and in-depth assessment of this story‘s exploration of the power to change see http://www.lookstein.org/articles/Joseph_booklet.pdf
Shifra and Puah – defying orders and saving lives Shifra and Puah are the midwives to the Hebrews or the Hebrew midwives (see Ellen Frankel – The Five books of Miriam for more on the debate) Possible Questions: who refuse to follow Pharaoh‘s orders to kill male Hebrew Does it make them any more/less heroic depending offspring when they are on which interpretation about who they were we delivered, because they feared follow? God. They are credited with Are they taking a stand against murdering children only? Are they possibly symbols of taking a stand on taking action that enables the something else? exodus to take place. When Does their lying to Pharoah, whilst understandable, challenged by Pharaoh as to why undermine any other stand they are taking? Against they did not kill the male babies, orders that contravene the sanctity of human life? In they answer that the Hebrew favour of a higher authority than any temporal women are too vigorous and have dictator or government? already given birth by the time the midwives arrive [ Shemot 1:15-19]. As well as the aforementioned debate as to whether these two women were Israelite or Egyptian, there is some rabbinic tradition for suggesting they were actually Yochevet and Miriam, Moses‘s mother and sister. It is clear that these women heroically refused to follow murderous orders.
See http://www.kolel.org/pages/5760/shmot.html for a fuller discussion on the midwives and their possible example of civil disobedience. See http://www.chiefrabbi.org/ReadArtical.aspx?id=747 for a piece on how Shifra and Puah offer an example of taking a stand for moral authority over state authority and ‗following orders‘. See http://blogs.jpost.com/content/shifra-puah-agitators-inner-freedom-0 for a video, an article and a poem on Shifra & Puah: agitators for inner freedom
B’not Tzelfochad – nascent feminists? For a simplistic child friendly Mahlah, Noah, Hoglah, Milcah and Tirzah were the explanation of this story with daughter of a man who died without any sons and some quiz questions see who challenged Moses regarding their ability to http://www.amit.org.il/learning/ inherit the land owned by their father. Moses brings english/jw/bnot_tzlofchad.htm their case before the Lord and God agrees that these For piece suggesting this story daughters should inherit their fathers land and then decrees; offers an example of the ‗feminine‘ ―If a man dies and has no son, then you shall way to overcome adversary see transfer his inheritance to his daughter. If he has no http://www.meaningfullife.com/s daughter, then you shall give his inheritance to his ocial/womenANDmen/Woman_W arrior.php
brothers. If he has no brothers, then you shall give his inheritance to his father‘s brothers. If his father has no brothers, then you shall give his inheritance to his nearest relative in his own family, and he shall possess it‖ [Bamidbar 27:1-11].
Possible Questions:
What do the B‘not Tzelofchad stand for? Whilst the first part of the inheritance decree recognises females after (not equal) to males for the right to inherit, it continues by mentioning only male relatives – what are your thoughts on this? In this story a group‘s personal circumstances leads to a challenge that resolves with a law that protects future people in similar circumstances – what adverse situations have you found yourselves in where you have sought a resolution not only for yourself but for the future benefit of others? Is a stand only worth taking if you fight for justice for others like you and not just for your situation to improve? What similarities can we draw from this with ways Jews and Judaism encourage us to reflect on our adverse experience and seek to change that and to fight for others facing similar adverse situations today or in the future?
Joshua & Caleb
“Never doubt that a small group of dedicated individuals can change the world, indeed it’s the only thing that ever has” Margret Mead
Joshua and Caleb are the two spies who return from their visit to Canaan, and unlike the other ten, say that the Israelites can take over this land. They exemplify belief in the mission and the capability of the group, even a small group, to achieve its goals.
I‘m sure there are many from a different ethical standpoint that would critique the mission in hand – the capture of Canaan, and we Possible Questions: could spend this entire Choveret on that – but we won‘t! What can we learn from these characters about sticking to The characteristics and taking a stand I wish to your guns when in the highlight here is the leadership and courage Joshua minority? and Caleb demonstrate in being in the minority to What can we learn from the believe in their mission and the faith they have in the way the Israelites respond? ability of a small group to make a difference and Are there times when you are make something happen. Not only were they in the too vociferous with your doubts in those who believe in minority, but other Israelites wanted to kill them. the power of the mission or How much more impressive was it that these two the group? men maintained their belief in this group of people, How do we maintain optimism when that very same group reacted so ungraciously, and enthusiasm in a small to put it mildly, towards them. Caleb goes on to be a group trying to achieve big things? Torah sources: Bamidbar (Numbers) 13 & 14
shinning example of faith in God and the people of Israel, and Joshua eventually leads the people to achieve what he knew they would yet they doubted they could.
Courageous but not crazed? The Torah offers a wealth of inspiration we can draw from people who take a stand, yet is also possible that we focus on personality more than the ethics and values at the heart of what we are trying to take a stand on. Often people taking a stand demonstrate courage and commitment, yet there are also times when we may have concerns that they are over-committed, or take matters in to their own hands and take them too far. Two very different biblical figures offer the opportunity for a barometer for us to measure up against for whether we are being courageous or crazed – Nachshon Ben Aminadav and Pinchas.
Nachshon Ben Aminadav is the Israelite in the exodus narrative, according to the Midrash, when others are standing hesitantly at the foot of the Red Sea takes the first steps into the Red Sea and wades in up to his head until the sea splits. Nachshon takes a personal risk and shows his people that there is a path they can take – to freedom, to Israel, to becoming a nation of priests (pick that which is appropriate to your reading of the journey Bnei Yisrael are on at this time). Although commentators come back to celebrate Nachshon‘s dugma, he is not explicitly praised by God in the narrative, although he does become leader of the tribe of Judah. [The red seas passage is in Shemot 14, Nachson is mentioned in Bamidbar 1, but it is the midrash that discusses his role in exodus narrative – see http://www.cardozoschool.org/show_article.asp?article_id=623&cat_id=2&cat_name =Contemporary+Issues&parent_id=2&subcat_id=47&subcat_name=Other for a discussion of the midrash and a suggestion that ‗jumping into deep waters‘ is a cornerstone of Judaism]
Pinchas is the character who responds to a curse befalling the Israelites, suggested as being punishment for sexual immorality or the fraternising between peoples, during their sojourn in the desert. During the curse an Israelite brings a Midianite woman within the camp and unashamedly has relations with her. Pinchas acts decisively and swiftly, killing both of them with one spear. The narrative continues with God lifting the curse and praising Pinchas and the zealousness with which he acted. [Bamidbar 22 – 25]
Clearly the Pinchas episode is troubling and this was discussed by the sages and
For more on the troubling ethical precedent Pinchas sets and how they are discussed in the Talmud see http://www.hillel.org/jewish/archives/bamidbar/pinchas/1997_pinchas.htm continues to challenge students of Torah today.
Nevertheless, yet certainly not to suggest Pinchas is a hero, when contrasting these two examples, there are attributes related to those who take a stand we can draw from both Pinchas and Nachshon;
. Consider the situation, in these instances fleeing slavery or suffering death and disease, and if necessary act with courage and conviction, and act quickly! . Lead by example . Be optimistic and have faith that your stand will get results . Take a stand for a greater cause, where personal risk isn‘t necessarily linked with reward in status or praise
And try to demonstrate the conviction and courage of Nachshon without the crazed filled zealousness a more contemporary audience may attribute to Pinchas! This isn‘t only an obvious warning against becoming violent in our pursuit of our cause. There are subtler ways in which we become purists, fundamentalist or stubborn in the way we take a stand, and we may also consider Pinchas as a warning against these.
David Brown
David is the coordinator of the Jewish Social Action Forum, a network of Jewish charities and campaigning organisations that seeks to engage the Jewish community in national and international social justice campaigns. They currently have two campaigns – a climate change and environment campaign housed by www.biggreenjewish.org and a Fairtrade campaign including a small social enterprise both found at www.fairtradekippot.org
Atzmi
Tikkun Olam: Kehila Medina Tikkun Olam literally means „Repairing the World‟. Today we use the term to talk about trying to bring more good into the world and the connection those actions have to Judaism. We take what Am we see as broken and try to fix it, be it the environment, poverty, or another problem. This year RSY-Netzer has been focusing on trying to provide some relief to children who are in need. We Olam collected presents for children who wouldn‟t be getting any with Barnados, we wrote letters to the Education Minister to demand more free school meals for children who need them, we are raising money for Grief Encounter, a charity which supports bereaved children, and we have been learning together all year, and on winter events, about different children‟s needs.
Take a look out for our choveret on *Protecting the Child*, or ask the va‟ad mazkirut‟s Tikkun rep – Sarah Grabiner – for more help. In RSY-Netzer we use the concentric circles of tikkun you can see. We have to try and fix ourselves as well as our community, as well as Israel, as well as our people and the whole world, just a little task then!
Here we have some biblical role models who take different kinds of actions. Have a look through the rest of the book though, and think about whether taking a stand, or looking after others are also Tikkun. But now, let‟s start at the very beginning with understanding our role to the earth as human beings.
בְּרֵאשִׁ ית ...ADAM AND EVE: IN THE BEGINNING
..male and female God created them. And God blessed them, and God said to them: "Be fruitful and multiply, fill the Earth and subdue it, and have dominion over the fish of the sea and the birds of the air, and over every living thing that crawls upon the Earth. And God said, "See, I give you every seed-bearing plant that is upon all the Earth, and every tree that has seed-bearing fruit; they shall be yours for food." (Gen. 1:27-29)
&] u‟l‟shomrah-ּולְּשָמְּרָּה [l‟ovdah (to work/serve/till it-לְּעָבְּדָּה ,God took Adam & placed Adam in the Garden of Eden to guard/tend it]. (Gen. 2:15)
Questions: In the beginning Adam and Eve were given a task, or was it two tasks? They are made both rulers and servants to the land. How should we understand these two roles together? What are the differences, do they matter? Do we think this is still our most important task as human beings? When Adam and Eve were around, there weren‟t as many terrible things to be concerned about, so how do we balance our priorities now?
RSY-Netzer this year ran an event with the Stop Climate Chaos Coalition and Tzedek pressuring the local MP to our offices to make combating climate change a priority. For more information about what we‟d like the government to do, see http://www.stopclimatechaos.org/we-are
לֹא-תַשְּחִׁית - BA’AL TASHCHIT -- DON'T WASTE
When you besiege a city for a long time in order to defeat and capture it, do not destroy [lo tashchit] any of its trees, bringing an axe against it. You may eat from them, but you must not cut them down - for is the tree in the field human, that it can withdraw into the city before you?! (Deuteronomy 20:19 – origin of the law of not destroying or wasting)
And not only [does bal tashchit apply] to the trees; rather, anyone who destroys dishes/vessels, or tears clothes, or demolishes a building, or stops up a spring, or destroys food in anger -- [that person] transgresses the law of bal tashchit. (Maimonides, Mishnah Torah Melakhim 6:10)
Righteous people of good deeds ... do not waste in this world even a mustard seed. They become sorrowful with every wasteful and destructive act that they see, and if they can they use all their strength to save everything possible from destruction. But the wicked are not thus; they are like demons. They rejoice in the destruction of the world, just as they destroy themselves.... (Sefer HaChinuch 529; 13th century)
Questions: Why do you think not wasting is so important, that even in war, we are specifically instructed not to waste? What could we do in our lives to avoid wastage? What could we do on camp to avoid wastage? How can we encourage others also not to waste? Does not wasting count as social action / tikkun olam / saving the world?
PHARO’S DAUGHTER – Compassion for our fellow human being
5. Pharaoh's daughter went down to bathe, to the Nile, and her maidens were walking along the Nile, and she saw the basket in the midst of the marsh, and she sent her maidservant, and she took it. 6. She opened [it], and she saw him the child, and behold, he was a weeping lad, and she had compassion on him, and she said, "This is [one] of the children of the Hebrews.” (Exodus 2:5-6)
Questions: Pharo‟s daughter knows that she is breaking her father‟s law by taking in this child, but does so anyway. She raises him and it says “he became like her son”. Do you think this was brave? Should she have done anything else? How does it change our response to tragedy if we can see and „behold‟ the pain and misery caused, as opposed to just knowing it exists? Why do charities use emotive images in their publicity? Does that mean that people who are unattractive in their need are less likely / less deserving of our support and care? How can we take Pharo‟s daughter as a role model? Does caring for individuals count as social action / tikkun olam / saving the world?
TIKKUN OLAM – the term: The phrase „tikkun olam‟ didn‟t always mean what we think it does though. Its first usage is in the Talmud, and there the Rabbis order the world (tikkun olam) by making Jewish law apply fairly to their lives. In the Aleinu prayer we pray for God to „tikkun‟ the world, but there it means that God will be recognized by everyone as the supreme ruler. For kabbalists it meant focusing on improving themselves, on having an inner religious life. (So is prayer a form of
tikkun atzmi?) It is only in the 20th century that „tikkun olam‟ came to mean what we now use it for. But that doesn‟t mean that the ideas we now associate with „Tikkun Olam‟ weren‟t always there –they were, just with different names. Chesed – kindness or grace, Tzedek – justice, and Mispat – law, were all really important parts of being Jewish. (This paragraph is influenced by Eliot
Dorf‟s great book „The Way into Tikkun‟ check it out!)
Joseph Shapira Shalom ISAAC AND ISHMAEL – Interfaith Ishmael, my brother, Muslims and Jews both have a story in their scriptures about Abraham How long shall we fight each other? sacrificing his son, but in ours that son is Isaac, who goes onto be the next link in the beginning of the Jewish people, and in the Quran, it is Ishmael, My brother from times bygone, who is like Isaac for them. My brother - Hagar's son, Questions: My brother the wandering one. Should we make reconciliation between the people‟s of these two brothers a priority? One angel was sent to us both, What about Judaism and other religions? One angel watched over our growth - Is understanding other religions tikkun olam? What about doing projects with people of other religions? There in the wilderness, death threatened through
thirst, Websites that can take you further: I a sacrifice on the alter, Sarah's first. http://www.biggreenjewish.org/documents/bbyo-ujs-ethical-living- guide-final-print.pdf Ishmael, my brother, hear my plea: http://www.tzedek.org.uk/ http://www.renecassin.org/index.php It was the angel who tied you to me… http://interfaithpowerandlight.org/ www.hazon.org http://www.canfeinesharim.org/ Time is running out, put hatred to sleep.
Shoulder to Shoulder, lets water our sheep. Some songs to help us think:
From: ‘Everyone’s a little bit racist’ (Avenue Q) ‘Lo alecha ha’m’lakha ligmor, v’lo ata ben khorin l’hibatel mimenah’ Everyone’s a little bit racist Today It’s not upon you to finish the task, but neither So, everyone’s a little bit racist, are you free to desist from it. (Mishnah Avot 2:15) Okay! Ethinic jokes might be uncouth, But you laugh because They’re based on truth. Don’t take them as lai lai lai lai lai lai... Personal attacks. baruch atah adonai, eloheinu melech Everyone enjoys them – ha'olam, shenatan lanu hizdamnut
So relax! l'takein et ha'olam.
Alma Smith
The Villains of the Torah
Whilst the Torah is full of positive (if often flawed) positive role models it is also instructive to look at the “bad” characters. There are many ways of trying to understand their actions. Here are a few. Korach (son of Izhar). Numbers 16.
Korach was a Levite, and Moses’s cousin. He leads a rebellion against Moses' authority. Midrash speculates that Korach picked the fight with Moses after Elizaphan the son of Uzziel was appointed as prince of the Kohathites, (Korah was the son of Uzziel's older brother Izhar, and so had a stronger hereditary claim to the position.) This all occurred a way into the Jews journey through Sinai. After building of the tabernacle, the giving of the law, and the golden calf fiasco. This makes Korach's rebellion, and his popular support all the more surprising as by now the people should really have realised who's boss.
Anyway, I digress. At the start of Numbers 16, Korach goes to Moses demanding a priestly position equivalent to Aaron. He’s backed up by his mates Dathan Ben Eliab, Abiram Ben Eliab, and On Ben Peleth, as well as 250 minor chieftains, who question whether Moses is holier than everyone else, saying that God dwells among the community. Ultimately it all ends in tears with the named characters and their families getting swallowed by the earth and the 250 getting consumed by fire. Moses and Aaron manage to talk God out of wiping out everyone for going along with it.
So what did Korach do that was so terrible? Particularly in the climate of the Arab Spring, we can easily sympathise with someone who, with public support, stood up to the undemocratic wielder of absolute power. From Dathat and pals perspective, the Family Moses monopoly on performing priestly ritual in the aftermath of Mount Moriah is like Orwell's “Animal Farm”. To paraphrase, all Jews are holy, but some Jews are more holy than others.
When looking at reasons for why Korach is a bad role model, a good starting point is his motivation, particularly in comparison to Moses (and Aaron), the people he is trying to supplant. Whereas Moses was reluctant to lead, thinking himself unfit, (Exodus ch 3,4), Korach appears to want power. This is not because he has particular skills or because he is particularly pious, but from a sense of being more senior in a divine lineage. As Douglas Adams says in The Hitch Hikers Guide to the Galaxy, those who most want to rule are least suited to do so (http://www.youtube.com/watch?v=Ur- 6FU5oQkI or search: hitch hikers guide major problem). Whilst there are examples where this is not true, in this instance it seems to fit. There are also many examples in history of people taking advantage of public fears and concerns to gain or hold onto personal power. E.g. Former Cote D'Ivoire president Laurent Gbagbo or perhaps Hitler. This, if anything is the greatest crime as he risked bringing God’s vengeance upon them whilst they would ultimately see little benefit.
The crime of the other rebels who want everyone to have more access to God is less clear. There are various midrashim that make Dathan Ben Eliab and Abiram Ben Eliab to be generally petty instigators, e.g. Mucking about with the mana to make it appear that Moses had lied. This is backed up by them using the classic “why have you taken us out of lovely Egypt into this Possible Questions for Chanichim wilderness” line that crops up so frequently. What are peoples motivations to Another angle to look at is that it follows the revelation of God, the giving of lead/rule? What are Korachs motivations? the law and the golden calf incident at Mnt Moriah. It should be pretty clear How would different points in the by now that Moses is legitimate so this is a challenge to Gods authority torah have played out if Korach was in rather than Moses' (which Moses says in numbers 16:11). Sometimes a charge rather than Moses? hierarchy is necessary for mutual benefit. God clearly thinks that the Jews What privileges/rights need to be need Moses' leadership. This was emphaticaly shown by what they got up earned and which should be universal to whilst he was away. human rights?
Pharaohs. Exodus. The exact time and name of the Pharaohs of the story of exodus are hard to ascertain as the text lacks key details. There is also no reference to the story in the Egyptian records although this is hardly surprising. As the Jews are reported to have built Pithom and Ramases, the Pharaoh who initially enslaved the Jews is most likely to have been Ramases II (1279-1213 BCE), with the one who banters with Moses being his son Merneptah (1213-1203 BCE). This fits with the archaeological evidence which puts the Jewish conquest of Israel around 1000 BCE. (Note that neither of these is the Pharaoh from Joseph. This would have been Seti I).
The actions of the two Pharaoes has been immortalised in various films and musicals but here's a quick recap. After Joseph brought his brothers to Egypt they all settled down and their population multiplied. This worries Ramasas II as typical invasions of Egypt at the time came from the same direction as the Jews had. Worried that they were 5th columnists (would side with the invaders) he subjected them to a series of measures designed to negate the threat. First imposed draft labour on them, then full slavery. Still worried he then asked midwives to quietly kill all male Jews born but they refused. This forced him to be more open in his demands that all male Jewish babies should be put to death.
This appears to be pretty basic picture of evil that can be seen repeated throughout both Jewish and general history but can anything more be learned from the character. Pharaohs great mistake is to think that identity can be crushed out of people. Rather that countering the perceived threat by integrating the Jewish people and making them feel more Egyptian he rejected them and subjugated them. This will have led to ghettoisation, a concentration of Jewish identity and a yearning to take any opportunity to leave. In the modern world, this strategy or perception of this strategy, can be argued to have led to Lenin and the Soviet union, the IRA, Hamas, political Zionism, Martin Luther King, Nelson Mandela, and the Tamil Tigers. In the story of Exodus, it led to God hearing the Jews groans and bringing down his wrath on Egypt. History and this story clearly show the futility of this approach. In a mixed society, it is imperative that all parties feel included with compromises between groups, otherwise it will fracture.
After the death of Ramases II, Moses returns and has his showdown with Merneptah. Rather than taking Moses' request for the Jewish people to do into the wilderness to pray as an opportunity to build bridges, he reacts maliciously by increasing the Jews work but without decreasing their targets. Here, he falls into the same trap as his father by thinking that he could break their spirit. Whilst he does succeed with the people, he is now up against God who doesn't baulk as easily. Through Moses, God starts to threaten him. This generally plays Possible Questions for Chanichim out in a similar manner each time. Whilst initially worried, when he How would you have behaved observes that his magicians can sort of do it too or Moses gets God to differently if you'd been Pharaoh? remove the problem, he goes back on any promises and hopes that the What actions can be acceptable in problem will go away. Even after the death of the first-born he doesn't the belief that they are for the greater accept that he was ever wrong and asks the Jews to ask for Gods favour good? for him whilst praying in the wilderness. A few days latter he seems to How would you react if you were have forgotten everything and decides to go after them to reclaim his threatened like Merneptah? labour supply, leading to the destruction of his army under the red sea. Have you experienced anti-Semitism? How did you react/how do you think The main excuse that Merneptah has for his actions is that God hardened you'd react? his heart to prove a point. But for the sake of argument, let’s say that God Why do people fear other groups? only heightened his natural inclnations.
Balaam/Bilham (son of Beor). Numbers 22
Towards the end of the wandering through the wilderness and having already squished Sihon, king of the Amorites, and Og, king of Bashan, Balak, king of Moab becomes alarmed, and sends elders of Midian to the renowned sorcerer and gentile prophet, Balaam, son of Beor. Balaam is asked to curse the Israelites but he receives a prophecy from God telling him not to. Balak sends more and more senior people to entreat Balaam to go and deliver the curse. Balaam pesters God who eventually says it is OK as long as he only says what God tells him to. Balaam leaves the next morning which annoys God for some reason. An angel is sent to stop him. This scares Balaams donkey which he subsequently beats up. The angel reveals himself, shaming Balaam who offers to turn back. The angel goes back to the original story, saying that it's OK as long as he says what God tells him to. Balak and Balaam go to view the Jewish camp. They make sacrifices and Balaam is asked to deliver a curse, but God puts a blessing in his mouth. This happened three times before Balak gave up and went home. Interestingly his name crops up again as one of the Midianites who were killed in revenge for encouraging the Israelites to worship Baal-peor. Possible Questions for Chanichim The talmud is generally pretty negative about him for example Why do you think that the traditional view claiming that he tried to time his curse with Gods wrath for added of Balaam is so negative? potency and that he instigated the Baal-peor incident. It is Was it wrong for him to go, even once occasionally positive, claiming that when asked by kings about the God had said it was OK? earthquakes caused by the giving of the law at Mnt Moriah, he Is it significant that he is not a Jew? correctly identified it as God giving sacred law to the Israelites. How would you have blessed to Jewish There is also a tradition that he existed so that non-Jews couldn't people at that point in the story? use not having a great prophet as an excuse for their lack of piety.
Zeke Jacobs
Understanding biblical ancestors.
Sometimes we struggle to really understand and empathise with our biblical ancestors. Whilst we know their stories and what they did (sometimes) their direct relationship with God, their immense faith and the biblical miracles that they are involved with means that we often feel we can‟t relate (or even believe?) because we can never be like them. We‟re told that they are our ancestors and therefore should form a part of our lives, but how can we relate to someone from the Bible?
We‟re often told to „look up„ to the people in the Torah. They‟re ours, Avraham Avinu; Sara Imeinu; Moshe Rabbeinu. What happens when the stories make us feel uncomfortable? What then? Whilst much of the stories relating to them should make us interested and excited and almost murders his son, Yitzchak ,ַאבְרָהָ ם sometimes proud what do we do when Avraham saves his family and the animals but ignores ,נֹחַ and kicks out his other son Ishmael. Noah He murders two people for what he (and ?פִ ינְחָ ס the rest of humanity. And what about Pinchas God, to be fair) sees as inappropriate and blasphemous behaviour.
בְמִדְבַ ר /The first time we properly meet Pinchas is ch.25:7 in the book of Bemidbar/Numbers and the first time we properly meet Noach and Avraham is chs.6:9 and 12:1 respectively in בְרֵ אשִ ית/Bereishit/Genesis
Back to being a bit uncomfortable. So how do we deal with this kind of stuff? Who wants to be associated with those types of people? Rabbi Burton Visotzky gives a brilliant insight into the book of Bereishit and how he deals with this dissonance.
“Read simply, in fact, Genesis is an ugly little soap opera about a dysfunctional family. Four Generations of that family dynasty are charted, their foibles exposed and all the dirty laundry, as it were, hung out in public for millions to see. It is a story about rape, incest, murder, deception, brute force, sex, and blood lust. The plotlines of this book are so crude as to call into serious question how this book became and remained a sacred, canonical text for thousands of years…”
“…It is the unattractive component of Genesis that causes us to have such a strong identification with it in the first place. When we read of the dysfunctional family with strong lust and murderous intentions, we recognize that it is our family – although we may be reluctant to admit this revelation out loud…”
“…By holding up the characters of Scripture with all their flaws to the light of critical enquiry, we will learn something about ourselves and the construction of our own behaviour. One not need to make the bible „nice‟ in order to learn from it…Each of us shares the same dissonance we observe in Genesis. The narratives of our lives is often messy, sometimes brutal…It is not sufficient that Genesis be read as prurient soap opera…We redeem the narrative from its slough and elevate it, redeem it bt making it a sacred narrative about our ancestors of old.”
‘The Genesis of Ethics’, pp 9-11
Background Notes
Noah
Son of Lamech. He had a number of siblings (Genesis 5:30). He married Naamah and had 3 sons – Shem, Ham and Yafet. Did you know that he planted the world‟s first vineyard. And made the first ship. Doesn‟t like going to the zoo.
Avraham
Son of Terach and Amtilai. He had 2 brothers, Nachor and Haran and 3 wives – Sarah, Hagar and Ketura. Some commentators (eg. Rashi) say that Ketura and Hagar were the same person though others (Maimonides disagrees). Yitzchak is born to Sarah and Ishmael to Hagar. After getting together with Ketura he has more kids - Zimran, Jokshan, Medan, Midian, Ishbak, & Shuah (Genesis 25:2). Name all of Abraham‟s children?…A great quiz question!
Pinchas
The grandson of Aaron, and son of Eleazar the High Priest (Exodus 6:25). He has a son called Avishua (1 Chronicles 6:35). Be careful what you do when he‟s around. Known to get angry.
Texts
יא תוַתִשָחֵ הָָארֶ ץ, לִפְנֵי הָאֱלֹהִ ים; אוַתִמָלֵ הָָארֶ ץ, חָמָ ס. יב וַיַרְ א אֱלֹהִ ים אֶ ת-הָָארֶ ץ, וְהִנֵ ה נִשְחָתָ ה: כִ י- הִשְחִ ית כָ ל-בָשָ ר אֶ ת-דַרְ כֹו, עַ ל-הָָארֶ ץ. יג וַיֹאמֶ ר אֱלֹהִ ים לְ נֹחַ , קֵ ץ כָ ל-בָשָ ר בָ א לְפָנַי--כִ י-מָלְ ָאה הָָארֶ ץ חָמָ ס, מִפְנֵיהֶ ם; וְהִנְנִי מַשְחִ יתָ ם, אֶ ת-הָָארֶ ץ. יד עֲשֵה לְךָ תֵבַת עֲצֵ י-גֹפֶר...
…11 And the earth was filled with wrongdoing before God, and the earth was filled with violence. 12 And God saw the earth, and saw all the wrongdoing; for all flesh had gone the way of wrongdoing on the earth. 13 And God said to Noah: 'The end of all flesh is going to come before Me; for the earth is filled with violence because of them; and so I will destroy them, with the earth. 14 You should make yourself an ark of gopher wood… Bereishit 6
ט וַיָבֹאו, אֶ ל-הַמָ קֹום ראֲשֶ ָאמַ ר-לֹו הָאֱלֹהִ ים, ןוַיִבֶ שָם ַאבְרָהָ ם אֶ ת-הַמִזְבֵחַ , וַיַעֲרֹךְ אֶ ת-הָעֵצִ ים; וַיַעֲקֹד, אֶ ת-יִצְחָק בְ נֹו, םוַיָשֶ אֹתֹו עַל-הַמִזְבֵחַ , מִמַעַל לָעֵצִ ים. י וַיִשְלַח ַאבְרָהָ ם אֶ ת-יָדֹו, וַיִקַ ח אֶ ת-הַמַאֲכֶלֶ ת, לִשְ חֹט, אֶ ת-בְ נֹו. יא אוַיִקְרָ אֵלָיו מַלְַאךְ יְהוָה, מִ ן-הַשָמַיִם, וַיֹאמֶ ר, ַאבְרָהָם ַאבְרָהָ ם; וַיֹאמֶ ר, הִנֵנִי. יב וַיֹאמֶ ר, ַאל-תִשְלַח יָדְךָ אֶ ל-הַנַעַר, וְַאל-תַעַש לֹו, מְ אומָ ה:
…9 And they arrived at the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. 10 And Abraham stretched his hand out and took the knife to slay his son. 11 But then one of God‟s angels called to him from heaven and said: 'Abraham, Abraham.' And he said: 'Here I am.' 12 And the angel said: 'Do not stretch out your hand against the lad and don‟t do anything else to him… Bereishit 22
ו וְהִנֵה אִ יש מִבְנֵי יִשְרָאֵל בָ א, וַיַקְרֵ ב אֶ ל-אֶחָ יו אֶ ת-הַמִדְיָנִית, לְעֵינֵי מֹשֶ ה, ולְעֵינֵי כָ ל-עֲדַת בְנֵי-יִשְרָאֵ ל; וְהֵמָ ה בֹכִ ים, חפֶתַ לאֹהֶ מֹועֵ ד. ז וַיַרְ א, פִ ינְחָס בֶן-אֶלְעָזָר, בֶ ן-ַאהֲרֹן, הַ כֹהֵ ן; וַיָקָ ם מִ תֹוךְ הָעֵדָ ה, וַיִקַ ח רֹמַ ח בְיָדֹו. ח וַיָבֹא ַאחַ ר אִ יש-יִשְרָאֵ ל אֶ ל-הַקֺבָ ה, וַיִדְ קֹר אֶ ת-שְנֵיהֶ ם--אֵ ת אִ יש יִשְרָאֵ ל, וְאֶ ת-הָאִשָ ה אֶ ל-קֳבָתָ ה; וַתֵעָצַ ר, הַמַגֵפָה, מֵעַל, בְנֵי יִשְרָאֵ ל. ט וַיִהְ יו, הַמֵתִים בַמַגֵפָה--ַארְבָעָה וְעֶשְרִ ים, ָאלֶף.
…And, behold, a man from children of Israel came and brought close to his brothers a Midianite woman in sight of Moses, and in the sight of all the entire community of the children of Israel, while they were weeping at the door of the tent of meeting. 7 And when Pinchas, the son of Eleazar, the son of Aaron the priest, saw it, he got up from being in the middle of the community, and took a spear in his hand. 8 And he went after the man of Israel into the
chamber, and speared both of them, the man of Israel, and the woman through her womb. So children of Israel were spared the plague. 9 And in the end the plague killed 24,000 people… Bemidbar 25
Some questions madrichim may want to ask their chanichim
If you were Noah what questions would you ask God? Do you always ask why when people ask you to do something?
Why don‟t Yitzchak and Avraham talk to each other? Do you sometimes just go along with an idea even though deep down you think it might not be such a good thing?
Do you believe in something so much that you‟d be willing to anything for it or to get it?
Why does the Torah tell us these stories?
Articles for further reading www.theshalomcenter.org/node/270 - brilliant re-telling of the Pinchas story www.limmud.org/publications/tasteoflimmud/5770/Vayera/ - bits and pieces about the Akeidah www.kolel.org/pages/5767/noah.html - helping understand the ark
I suggest reading more of the torah texts to get a better understanding of the stories. The Akeidah can‟t be read in isolation. Noah does have criticism thrown at him by Rashi of all people. Pinchas – could the story be there to shock us not to show us a positive example?
Possible methods
Superman is going through a re-boot with a new costume..well, no red pants. Batman is dead but Robin has taken his costume…How could you re-boot the stories of Avraham, Noah, and Pinchas for the 21st Century? Create a tabloid front page based on the texts. Noah – My Story… Create your own midrash. Imagine the conversation between Isaac and Avraham… “er…dad are you sure this is a good idea? Can we just talk about this”. Create a Facebook event page for Noah‟s Ark leaving party? Can you create an alternative to Pinchas‟ murder of two people Noah was told to save his immediate family and the animals and then re-build a new society. Build a new society peulah. Each community has £500m. They can choose to have schools, parks, gyms, shopping centres etc. Make them think about what‟s important? Floods/tsunamis have become more commonplace in recent years – New Orleans, Japan. People lose precious belongings. You have 15 minutes to get no more than 4 objects out of your home that are precious to you and explain who you are. What do you take?
Adam Overlander-Kaye
Some Inspiration from 8 Minor Characters
Complied by Rabbi David Mitchell with the aid of various websites 1. Eliezer Not the prophet (mentioned in Chronicles) or the Son of Moses (in Exodus) but the humble servant of Abraham who was head of Abraham's household and mentioned in the Book of Genesis (15). Known as Eliezer of Damascus, he was Abraham’s right-hand man on two occasions. The Midrash suggests that he was Abraham’s sole companion on a daring rescue of his kidnapped nephew Lot in Genesis (14) Although he is not named, it is assumed that the servant of Abraham in Genesis (27) is Eliezer. Eliezer is entrusted with the job of finding Isaac a wife following the death of Sarah. His prayer to God is one of the first mentioned in the Torah. He takes 10 camels with him and the young Rebekkah provides drinking water for him and all 10 camels (no mean feat). He then brokers her marriage to his master’s son.
2. Judah The 4th son of Jacob, Judah has an interesting story throughout the Bible. His most notable descendants are the Kings, David and Solomon. Judah’s moments of greatness come during the Joseph story. Twice he takes over as the ‘senior’ sibling when his eldest brother Reuben fails to speak up. Initially he stands up to his brothers when they plan to kill Joseph (Genesis 37) instead suggesting that they sell him. His motives are unclear but he saves Joseph’s life. Later, when Joseph has falsely accused Benjamin, Judah makes an impassioned plea against imprisoning Benjamin, ultimately making Joseph recant and reveal his identity (Genesis 44).
3. Tamar There are several Tamar’s in the Bible, but the first is the widow of Judah's oldest son. She was supposed to marry Judah's second son, Onan, when her first husband Err died. If a child was born, that child would be considered Err’s offspring (this practice was called Levirate Marriage). But Onan did not carry out his duties according to the law, and because of this, he was struck dead by God. Judah's third son, Shelah, was next in line to marry Tamar, but Judah withheld Shelah from the marriage, fearing that he too would die. Tamar, desperate to have a child and be free, then disguised herself as a prostitute, and was hired by none other than Judah - who did not recognise her as his former daughter-in-law. Tamar demanded Judah's staff and seal as a pledge of payment for her services. When she became pregnant, Tamar brought forth Judah's staff and seal, proving Judah was the father. She bore twins - Perez and Zerah. Perez was the ancestor of King David. (Genesis 38). 4. Serah bat Asher She was Jacob's granddaughter, the daughter of Asher. She makes her first appearance in Genesis (46:17 – it is highly unusual for a woman to be mentioned in genealogies) and doesn't show up again until Numbers (26:46), in the Second Census. There is a great Midrash, cited by the medieval commentator Rashi, explaining explain the reason for Serah's appearance, hundreds of years later at the census: When Jacob's sons returned to Canaan with the news that Joseph was actually alive they feared the consequences of their lie to Jacob and also that the news would kill him. Serach, an experienced music-maker composed a gentle song, with the chorus 'Joseph lives, Joseph lives' and went into her grandfather's tent to perform. When she got to the good part, the old man was so surprised he said, 'Ha! You should live so long.' Thanks to Jacob's disbelieving blessing she does, or
at least, that's how Rashi and the Midrash explain her presence hundreds of years later at the census in Numbers.
5. Nachshon ben Amminadav He was, according to the Book of Exodus, the son of Amminadav; a 5th generation descendant of Judah, and the brother-in-law of Aaron. According to Numbers (1:7) he is at least 20 years old during the census in the Sinai, at the beginning of The Exodus. Nachshon was appointed by Moses, upon God's command, as prince of the Tribe of Judah, and though his tribe was fourth in the order of the Patriarchs, at the dedication of the Tabernacle he was the first to bring his tribal offering. He was, through Boaz the Judaite, the ancestor of David. Nachshon is an important person in Midrash, especially around the crossing of the Red Sea. Facing the Sea on one side and the Egyptian army on the other the Israelites panic. Moses tells them to go into the Sea but they do not comply for fear of drowning. Nachshon is the first to walk into the Sea – as the water reaches his nostrils the Sea splits. The popular Yiddish saying "to be a Nachshon" means to be an "initiator."
6. Zipporah From the Hebrew meaning a female bird, or a small bird, Zipporah was the daughter of Jethro, a priest of Midian. Moses met and married Zipporah when he fled from Egypt after killing an Egyptian who was abusing a Hebrew. They had two sons, Gershom and Eliezer. There is a bizarre passage in Exodus (4:24-27). On the way down to Egypt Moses and his sons fall gravely ill – the commentators suggest that it is a punishment from God for their not having been circumcised. The quick-thinking Zipporah rushes to the rescue picking up a flint quickly circumcising Gershom with a sharp stone and touching Moses' feet (often a euphemism for male genitalia) with it. She saves them both. Zipporah and her children then remain with her father Jethro when Moses went back to Egypt for the Exodus, but Moses rejoined them later when they were camped near Mount Sinai (Exodus 18:1- 8). But her story does not end there. There remains some controversy as to whether Moses' "Cushite wife" (Numbers 12:1) that Aaron and Miriam disliked and gossiped about was actually Zipporah, or another woman from a subsequent marriage.
7. Bezalel Bezalel, son of Uri, son of Hur (Exodus 31), was a skilled artist appointed by Moses to build the Tabernacle in the desert. Midrash has it that he was just 13 years old! God gave Bezalel the skill needed - the first use of the term ‘Divinely inspired’ - to do any work necessary. He oversaw a team of artists and personally made the Ark and the Menorah. Fittingly, the leading Art College in Israel is called the Bezalel Academy, situated in Jerusalem.
8. Hur Hur is first mentioned with Moses and Aaron on the occasion of the battle with Amalek at Rephidim, when he aided Aaron to prop up the hands of Moses so that the Israelites would defeat their enemy (Exodus 17). Hur was the son of Caleb (one of the two good spies), and when Moses was about to be taken by God to write the 10 Commandments, he appointed his nephew Hur (it is assumed that Caleb married Miriam and Hur was their son), with Aaron, as leader of the people. While Moses tarried on the mountain, the people came to Aaron and Hur with the request to make them a god in the place of Moses (Exodus 32). Then, according to Midrash, Hur, remembering his lineage and high position, rose up and severely reproved the people for their godless intentions; but they, aroused to anger, fell upon him and slew him. The sight of his lifeless body induced Aaron to comply with the wishes of the people, so he formed the Golden Calf. Hur is regarded in Rabbinic Literature as a hero.
But who shall I ask for help?
If you want more help with writing your programs, thinking through how to bring the theme into other parts of camp, or anything else, do not despair, there are loads of people to help! If you look on the page of contributors, you will find the email addresses of most of the people who created the sources and they are happy to talk more!
Your rashim: Briyah: Frankie and Zeek Emunah: Debz and Josh Reut: Joey and Toby Atid: Jeremy and Alma
Your movement workers: Alma Smith: [email protected] Gideon Golstein: [email protected] Josh Martin: [email protected] Kim Copitch: [email protected] Richard Rothschild Pearson: Richard.pearson@rsy- netzer.org.uk
Also happy to help around our offices are: Jude Williams (has an MA in Jewish education don’t you know) [email protected] Jon Littman (been a fab youth worker for years) [email protected] Adam Overlander-Kaye (wrote the section on ‘Understanding biblical characters’) [email protected]
DJE – The Department of Jewish Education: The floor below the RSY-Netzer offices is a library with educational resources which is also home to the DJE who will be happy to help you think about your programs. Ask either for Jo-Ann or Mummy Elf.
UJIA Department of Informal Education: Naomi Russell who wrote the page on the Spies, and the rest of the helpful UJIA team will be really happy to help talk through anything you’re working on this summer! The UJIA offices are in Camden Town, so if you want some help email See: http://jlec.ujia.org/package/list/1/educational-resources/
Contact: [email protected]
Contributors:
Adam Overlander-Kaye: Understanding Biblical Characters
Adam works for the Movement for Reform Judaism as the Director of Fundraising and is a proud and active member of Alyth. He holds an MA in Jewish Studies from Leeds University and is a Fellow of the Brandeis Institute of Informal Jewish Education. Since 1995 he has worked for Bnei Akiva, the Jewish Agency, UJIA, UJS and UJIA again as a Jewish and Israel informal educator and then fundraiser. Originally from Manchester, Adam is married to the lovely Jessica (Overlander-Kaye of RSY-Netzer movement work fame) and has 2 gorgeous kids, Ayala and Eitan. He likes strong, milky coffee and talking about Judaism, Israel, football, books, music and Curb your Enthusiasm. Recently he has decided that Shiraz is his favourite red wine!
Alma Smith: Tikkun Olam and Leadership Lessons
Alma is a proud movement worker for RSY-Netzer and Rosh for Atid 5771. She‟s had a wonderful year working for RSY-Netzer and at Finchley Reform Synagogue and also does some volunteering for René Cassin. She hopes to see lots of amazing programs this summer having been helped by this choveret!
David Brown: Biblical Characters Taking a Stand
David is the coordinator of the Jewish Social Action Forum, a network of Jewish charities and campaigning organisations that seeks to engage the Jewish community in national and international social justice campaigns. They currently have two campaigns – a climate change and environment campaign housed by www.biggreenjewish.org and a Fairtrade campaign including a small social enterprise both found at www.fairtradekippot.org.
Deborah Blausten: Miriam
Deborah is excited to be the Rosh of Emunah 5771! Especially after having been the Rosh of Course Hadracha year 2 – she is keen to see all her lovely new madrichim in action. A member of the va‟ad, and a long term fan of Miriam, she‟s into this kind of stuff.
Dr. Daniel Reisel: Leadership Lessons
Daniel is a junior doctor working in the NHS. He received his PhD in Neuroscience from the University of Oxford in 2004. He also has a BA in Comparative Religion from Cambridge. He has been programming co-chair for Limmud Conference and Limmud Fest and spent four years as the education chair of the Jewish human rights group René Cassin. Whilst at medical school, Daniel returned regularly to Israel for miluim (reserve duty in the IDF) and he served as an infantry soldier in the Second Lebanon War in 2006. He currently chairs the board of Yachad.
Ezekiel (Zeke) Jacobs: Torah Villains
Ezekiel Jacobs – there‟s nothing like him. Known by most as the Tikkun warrior, he‟ll recycle anything from mouldy pitta bread to RSY-Netzer ideology. If you see a man wearing PB&A‟s for shoes – that‟s probably Zeke! He‟s also a long term boger and soon to be Rosh of Briyah!
Jeremy Tabick: God
Jeremy is a part-time physicist, Limmudnik, cheder teacher, science-fiction writer, RSY-Netzer boger, Rosh Atid 5771, and wannabe jazz musician with a long-standing relationship with God. He would like to take this opportunity to thank God personally for Torah, coffee and Doctor Who.–
Naomi Russell: Spies
Naomi is Education and Welfare Manager at the UJIA‟s Department for Informal Education. Naomi supports informal Jewish educators by providing mentoring, consultation, training and resources on a wide range of social welfare issues which are relevant for young people (such as bullying, gender and self esteem). She is particularly interested in developing educational resources which fuse Jewish values and themes with social welfare and personal development issues. She is also studying counselling & psychotherapy. Naomi grew up in Noam and was a movement worker for 2 years (Mazkira - National Director in her second year).
Rabbi David Mitchell: Yitro and Models of Leadership
Rabbi David is about to become a Rabbi at West London, after having been at Radlett & Bushey Reform Synagogue where he was the Associate Rabbi. As well as leading regular services, Rabbi David developed their young adult programmes, including a monthly chavurah, co-ordinated adult education and developed and expanded their cheder. Rabbi David obtained his semichah from Leo Baeck College in 2009. Previously he worked at Finchley Reform Synagogue as Director of Education and Youth, including directing their teenage and student provision.
Rabbi Debbie Young-Somers: Abraham and Sarah Looking after people.
Rabbi Debbie is one of the Rabbis at the West London Synagogue of British Jews in Central London, where she does all sorts of fabulous things, with a focus on interfaith programming. She is married to the lovely and patient Gary. She has worked in interfaith and informal education, and loves being a rabbi as it enables her to empower others to find what excites them about their Judaism. If Judaism isn't a source of joy, comfort and meaning, it most likely has no meaningful future... so let's get busy! She‟s also a lovely RSY-Netzer bogeret!
Rabbi Judith Levitt: Joseph
Rabbi Judith is Head of Education at Westminster Synagogue and Rabbinic Admissions Advisor at Leo Baeck College. Judith enjoys weaving art and literature into her teaching and is excited to share Jewish learning with both children and adults. Judith grew up in London and was a member of Finchley Reform Synagogue, involved with RSY-Netzer and Reform Students and many social action campaigns. Judith would like to hear from anyone contemplating entering the rabbinate even if it's a very long term dream. [email protected]
Rabbi Dr Michael Shire: Jacob and Personal Development
Rabbi Dr Michael is Vice-Principal and Director of the Department of Jewish Education at Leo Baeck College. Rabbi Dr Shire is a graduate of Hebrew Union College, University College, London and Leo Baeck College with a doctorate in the pedagogy of Jewish spiritual education. He has published widely
in the field of spiritual education and authored four books on creative liturgy upon which he lectures and teaches in academic and communal settings. He is a „Distinguished Advisor‟ to the Centre for the Spirituality of Childhood and Adolescence in Minneapolis and has published a Jewish Theology of Childhood. He is married to Texas born Rabbi Marcia Plumb, Rabbi of Akiva School and Sha'arei Tsedek (North London Reform) Synagogue as well as Director of the Spiritual Formation programme at Leo Baeck College. They make their home in North London with their children Anya and Micah.
Richard Rothschild Pearson: Creating Communities
Richard has been involved with RSY-Netzer for many years – having been a Rosh, Tour leader and now a movement worker- he‟s done the proverbial rounds. A lifelong fan of Napoleon he‟s into creating communities – even if Napoleon did it a little bit aggressively – but don‟t you dare say a word against the lil man („lil man‟ = Napoleon not Richard)!
People who’ve been really helpful even though they didn’t write a page:
Jude Williams – Head of the Youth and Students Department in the Movement for Reform Judaism.
Rabbi Danny Burkeman – Rabbi at West London, previous RSY-Netzer Movement Worker and member of RSY-Netzer‟s Advisory Group
Rabbi Laura Janner Klausner - Rabbi at Alyth and member of RSY-Netzer‟s Advisory Group
Rabbi Michael Pollack – Rabbi in residence at UJIA Department of Informal Education
Rabbi Shoshana Boyd-Gelfand – Head of the JHUB, long time RSY-Netzer fan!
Dates to keep in your diary:
If you want to lead on the greatest events this winter keep 18-22nd 2011 December free!
KID FREE CAMP! (1st-5th April 2012)
Our new decision making – madrichim fun times event is back bigger and better in 2012! Olympics eat your heart out! Come along for discussion, kef, swimming and loads of fun! Love the movement – lead the movement – be the movement!