Parashat Hashavua Curriculum Guidelines
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Parashah 16 Beshalach
Parashah 16 B’shalach - jA;lAvV;b “After he had let go” Torah: Sh’mot (Exodus) 13:17-17:16 Aliyah 1 - 13:17 -14:8 Yisra’el leaves Egypt, armed, w/Yosef’s bones, led by God’s pillars of fire/cloud Aliyah 2 - 14:9 - 14 Pharaoh pursues, Yisra’el doubts; Moshe encourages: Adonai will do battle! Aliyah 3 - 14:15 - 25 Adonai parts the Sea of Suf, Yisra’el crosses on dry land, Pharaoh pursues Aliyah 4 - 14:26-15:26 Pharaoh’s army destroyed by the sea; Yisra’el saved; Song of Moshe / Miryam Aliyah 5 - 15:27-16:10 People grumble to Moshe/God; God appears in the cloud Aliyah 6 - 16:11 - 36 God provides quail, manna; Shabbat given, people rested; jar of manna set aside Aliyah 7 - 17:1 - 16 People grumble; Y’hoshua defeats ‘Amalek under Moshes raised hands Haftarah: Shof’tim (Judges) 4:4-5:31, 5:1-31 B’rit Hadashah: John 6:22-40 1. If Yeshua is the fulfillment of Pesach (prophetically parallels Yeshua’s sacrifice), what is the fulfillment (parallel) for the exodus from Egypt? What does this tell us about God’s ways and His plans? 2. Considering Yosef’s bones, what did the children of Yisra’el leave behind in Egypt? What is significant about Yosef’s bones? 3. (14:31) What did the Israelites think when they saw the Egyptians, dead on the shore? 4. (15:20) When was the last time Miriam was mentioned? From where did she get her tambourine? 5. (15:23) How are the bitter waters reflective of the hearts of the Israelites? 6. -
Parashah Mishpatim Jeremy Werbow Shabbat Shalom. “Moses Was Upon the Mountain Forty Days and Forty Nights”. the Number 40
Parashah Mishpatim Jeremy Werbow Shabbat Shalom. “Moses was upon the mountain forty days and forty nights”. The number 40 - what is it? The number is even - it can be divided by 2,4,5,8,10,20 and 40 - but what does 40 essentially signify? There are examples of the number 40 throughout daily life and the Torah. What may be considered the most well-known example in life of the number 40? The one that affects all people regardless of religion, color, race? Pregnancy. When a woman is pregnant she carries the baby in the womb for 40 weeks. Throughout the term of the pregnancy, many changes occur. When the egg is first fertilized, it is just one cell. Over the 40 weeks, a spinal cord, nerves, muscles, a torso, legs, and arms develop, along with all of the body’s organs. Throughout the term, all aspects of the baby grow and change. By the time the baby is born, it has changed from one single cell that weighed less than an ounce to 26 billion cells and weighs 8 pounds. At the same time as the baby is growing the woman is changing. Her body changes by adjusting to the new life within. She may have added some weight, show a baby bump, etc. She may also have emotional changes. Many women are more sensitive during their pregnancy than other times. Maybe she had other medical changes like gestational diabetes. Whatever changes a woman experiences, she will need to adjust to during this period in her life and again after the birth as her body returns to its “normal” state. -
A USER's MANUAL Part 1: How Is Halakhah Organized?
TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning. -
TORAH INSIGHTS for a MODERN AGE by DAVID ROTENBERG
TORAH INSIGHTS FOR A MODERN AGE By DAVID ROTENBERG Integrated Studies Final Project Essay (MAIS 700) submitted to Dr. Mike Gismondi in partial fulfillment of the requirements for the degree of Master of Arts – Integrated Studies Athabasca, Alberta August, 2013 Table of Contents Abstract ………………………………………………………………………….. 3 Introduction ……………………………………………………………………... 5 Essay One: Joseph vs. George – A Modern Look at Faith ………………….. 11 Essay Two: What’s in a Name? ……………………………………………….. 18 Essay Three: Talk to Strangers ………………………………………………... 23 Conclusion ……………………………………………………………………… 29 References ………………………………………………………………………. 34 2 ABSTRACT Today’s Jewish community features very different demographics from previous generations’ due to large sections of the population being unaffiliated, non-observant, or “Modern Orthodox”. As a result, any efforts to reconnect the unaffiliated and/or reach these other segments of the community for spiritual direction and Torah education must be targeted in new strategic ways. This project employs both the scriptural and comedic knowledge of its author, Rabbi David Rotenberg, a semi-professional stand-up comic, to develop contemporary Torah insights targeted at a modern audience. The project focuses on lessons applicable to three of the 54 weekly portions of the Chumash (Five Books of Moses), Vayigash, Kedoshim, and Emor, each developed as an independent essay, although numerous additional relevant sources are also discussed. Each essay establishes an accepted understanding of the relevant Torah concepts, rooted in the text and traditional commentaries. This conventional thinking is then challenged with original questions, and comedic sources are introduced as a form of unorthodox commentary. The essays conclude by demonstrating a connection and revealing the newly-inspired message. 3 Through the substantive content yielded by the integration of humour sources with Biblical content, the original query – whether new Torah insights could be developed to appeal to a modern audience – can be answered in the affirmative. -
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. -
Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
Upper School Recommended Summer Tanach Learning 2020-21
Upper School Recommended Summer Tanach Learning 2020-21 Maimonides School recognizes that student comfort with the full scope of our Tanach is an important part of their growing to become literate Jewish adults. A Maimonides graduate studies the entire Chumash, almost all of Neviim, and much of Ketuvim for that reason, ensuring that when our students mature to become Jewish adults, there is no aspect of their Judaism and its history, laws, and texts that is foreign or unknown to them. Judaic Studies summer reading is a way for your sons and daughters to continue reading the books they studied during the academic year. In most grades, students come close to completing a book or books during the school year. Summer reading ensures that any stories that weren’t covered in class are studied in the context of the rest of the book that they learned that year. Entering 9th Grade Students can use the summer to learn the remaining stories in Sefer Shemot (the golden calf and the building of the Mishkan) with their parents and families. The ninth grade Chumash curriculum begins with the start of Sefer Vayikra. The ninth grade Navi curriculum begins with the stories of Eliyahu in Melachim Alef, chapter 17. Students should have already reached that point in their regular Navi studies in eighth grade. Entering 10th Grade Students who did not finish their study of Sefer Vayikra in school this year can use the summer to make a Siyum on the book of Vayikra as they learn about how the Jews received the laws related to crafting an economic and moral Jewish society. -
Middle School Curriculum Grades 6-8
Middle School Curriculum Grades 6-8 Farber Hebrew Day School’s Middle School Curriculum is predicated upon a philosophy of intellectual curiosity, academic exploration, and social-emotional maturation to prepare the students for a college preparatory high school program while furthering the goal of Modern Orthodoxy, to fully engage with the world through the lens of Torah, while reinforcing the connections to the land, people, and State of Israel. An Overview Chumash: Chumash is the basis for faith and identity in Judaism. Study of the written text given to our people by divine revelation provides the underpinnings to understand the beginnings of the Jewish people and their purpose. The Chumash forms the foundation of our legal and ethical system. Textual skills and critical thinking skills are emphasized. Students learn the structure of the sefer and each parasha’s place in the sefer. The exegetical methodology of Rashi is examined in depth. Appreciation of Midrash and its application to the interpretation of the text is explored. Comparisons with other exegetes such as Nachmanides, Ibn Ezra, and Seforno are introduced. Students are encouraged to extract meaning from the context of the book. By the end of Middle School, students should be able to: ➢ Summarize Biblical narrative ➢ Apply reading strategies to comprehend text ➢ Identify roots, prefixes and suffixes of new words ➢ Use dictionary meanings to understand roots of new words ➢ Use critical thinking skills to analyze and intuit the reason for a commentator’s explanation. Grade 6: Sefer Shemot Revelation, Law and Personal Responsibility Grade 7: Sefer Bemidbar The power of the narrative and the establishment of a tribal union Grade 8: Sefer Vayikra A Holy Nation: Internal and External manifestation Talmud: In the Middle School the students continue to build upon the foundations laid with the Bonayich Educational Services™ Mishna and Talmud course of study. -
Epistemology of Tefila(Class 22) - 9/14/2020 —— Rosh Hashanah Mussaf Part 2
Epistemology of Tefila(Class 22) - 9/14/2020 —— Rosh Hashanah Mussaf part 2 Recap 1. The Mussaf of Rosh Hashanah has 9 brachot/blessings(Eliyahu Kitov, Vol 1, page 32). These three middle brachot for Rosh HaShannah are called: (i) Malchuyot(+Kedushat HaYom)/Kingship (ii) Zichronot/Remembrances (iii) Shofarot/Shofar Blasts 2. The order of the verses in each of the selections is as follows(Artscroll Rosh HaShannah Machzor page 452): 3 from The Torah/Chumash/Bible 3 from The Ketuvim/Writings/Psalms 3 from The Nevi’im/Prophets 1 last one from The Torah/Chumash/Bible 3. This makes the total of 10 verses for each section which we will discuss this class Class Strategy Hopefully all of you had some time to do your homework, I assigned you and hopefully by doing so you noticed how distinct the themes of (Kitov, Vol 1, page 33) 1. Malchuyot/Kingship 2. Zichronot/Remembrance 3. Shofarot/Shofar blasts So lets continue to discuss these sections. Firstly why did the Chazal/ Sages who wrote this section of the Tefila/prayer choose ten verses for Page 1 of 3 each section. Eliyahu Kitov(Vol 2 page 33 explains that it is because it was with 10 statements that Hashem created the world and became King over all the word. If you look in Bereishit/Genesis(1: 1 - 31) you will see that there are 10 direct quotes(“ “) of what HaShem said when He was creating the world so we establish his Kingship over the world by saying 10 verses in Malchuyot to remind us of Creation and HaShem’s role as King. -
Shabbat Table Talk Page
Hebrew for Christians www.hebrew4christians.com Parashat Mishpatim Shabbat Table Talk Page Overview • Parashah: Mishpatim ( ~yjiP'v.mi, “Judgments”) • Chapters: Exod. 21:1-24:18 hr"At yrEb.dIB. qAs[]l; Wnw"ñciw> Ãwyt'wOc.miB. Wnvñ'D>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Last week’s Torah portion (Yitro) explained that exactly seven weeks after the Exodus from Egypt (i.e., 49 days), Moses gathered the Israelites at the foot of Mount Sinai to enter into covenant with the LORD. In a dramatic display of thunder, lightning, billowing smoke and fire, the LORD descended upon the mountain and recited the Ten Commandments to the people. Upon hearing the law’s moral requirements, however, the people shrank back in fear and begged Moses to be their mediator before God. The people then stood far off, while Moses alone drew near to the thick darkness to receive Torah from Adonai. This week’s Torah reading begins with Moses in the midst of the “thick darkness” receiving additional instructions regarding various civil laws for the Israelite people. The sages count 53 distinct commandments listed in this portion of the Torah, making it one of the most “legalistic” sections of the Bible. Civil laws, liability laws, criminal laws, agricultural laws, financial laws, family purity laws, Sabbath laws, and holiday laws are all given in this portion. After receiving these additional laws, Moses descended from Sinai and went before the people and told them all the words of the LORD. -
PESACH HOLIDAY SCHEDULE 2020 Jewishroc “PRAY-FROM-HOME” April 8 – April 16
PESACH HOLIDAY SCHEDULE 2020 JewishROC “PRAY-FROM-HOME” April 8 – April 16 During these times of social distancing, we encourage everyone to maintain the same service times AT HOME as if services were being held at JewishROC. According to Jewish Law under compelling circumstances, a person who cannot participate in the community service should make every effort to pray at the same time as when the congregation has their usual services. (All page numbers provided below are for the Artscroll Siddur or Chumash used at JewishROC) Deadline for Sale of Chametz Wed. April 1, 5:00 p.m. (Forms must be emailed to [email protected]) Search for Chametz Tues. April 7, 8:12 p.m. – see Siddur page 654 Burning/Disposal of Chametz Wed. April 8, 10:36 a.m. at the latest; recite the third paragraph on page 654 of the Siddur Siyyum for First Born: Tractate Sotah Wed. April 8, 9:00 a.m. - Held Remotely: Register no later than April 1st by sending your Skype address to [email protected]. Wednesday, April 8: Erev Pesach 1st Seder 7:15 a.m. Morning service/Shacharit: Siddur pages 16-118; 150-168. 9:00 a.m. Siyyum for first born; Register no later than April 1st by sending your Skype address to [email protected]. 10:30 a.m. Burning/disposal of Chametz; see page 654 of Artscroll Siddur. Don’t forget to recite the Annulment of the Chametz (third paragraph) 7:15 p.m. Afternoon Service/Mincha: Pray the Daily Minchah, Siddur page 232-248; Conclude with Aleinu 252-254 7:30 p.m. -
Is There an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E
Is there an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E. MOSES This paper is an appendix to the paper "Annual and Triennial Systems For Reading The Torah" by Rabbi Elliot Dorff, and was approved together with it on April 29, 1987 by a vote of seven in favor, four opposed, and two abstaining. Members voting in favor: Rabbis Isidoro Aizenberg, Ben Zion Bergman, Elliot N. Dorff, Richard L. Eisenberg, Mayer E. Rabinowitz, Seymour Siegel and Gordon Tucker. Members voting in opposition: Rabbis David H. Lincoln, Lionel E. Moses, Joel Roth and Steven Saltzman. Members abstaining: Rabbis David M. Feldman and George Pollak. Abstract In light of questions addressed to the Committee on Jewish Law and Standards from as early as 1961 and the preliminary answers given to these queries by the committee (Section I), this paper endeavors to review the sources (Section II), both talmudic and post-talmudic (Section Ila) and manuscript lists of sedarim (Section lib) to set the triennial cycle in its historical perspective. Section III of the paper establishes a list of seven halakhic parameters, based on Mishnah and Tosefta,for the reading of the Torah. The parameters are limited to these two authentically Palestinian sources because all data for a triennial cycle is Palestinian in origin and predates even the earliest post-Geonic law codices. It would thus be unfair, to say nothing of impossible, to try to fit a Palestinian triennial reading cycle to halakhic parameters which were both later in origin and developed outside its geographical sphere of influence. Finally in Section IV, six questions are asked regarding the institution of a triennial cycle in our day and in a short postscript, several desiderata are listed in order to put such a cycle into practice today.