Avodah Lesson 6 the Aleinu Prayer: Choosing God

Avodah Lesson 6 The Aleinu Prayer: Choosing God

The purpose of this lesson is to help students understand the Aleinu Ubhkgprayer as a powerful expres- sion of the Jewish people’s acceptance of God’s sovereignty in our lives. This concept of God’s sovereignty is expressed in two fundamental ways. First, we acknowledge God as Ruler of the universe and second, we articulate the hope that God’s sovereignty will someday be universal in the sense that all the peoples of the earth will acknowledge and live by God’s ethical teachings.

These sentiments, so idealistically envisioning a world unified in peace and ethical behavior under the dominion of God, became the object of much controversy and conflict surrounding the Aleinu prayer. This lesson will explore some of these issues, especially the concepts of chosenness, particularism, and universalism, so that our students can begin to develop their own way of thinking about them as they approach their Jewish adulthood.

The Aleinu is a powerful affirmation of faith that first appeared in the Rosh HaShanah liturgy and was later added to the Yom Kippur service. Because the prayer contains no mention of the destruction of the Second Temple (in 70 C.E.), some scholars believe that it was recited in the High Holy Days liturgy during Temple times.1 Since about the thirteenth century, the Aleinu has also begun the concluding section of every synagogue service. When recited on Rosh HaShanah and on Yom Kippur in Ashkenazi syna- gogues, the prayer leader traditionally prostrates himself at the words, “Therefore we bend the knee, bow, and give thanks. . . .” An alternative tradition in the Reform Movement, and one used during prayer services throughout the rest of the year in traditional services, is to bend the knee and bow when these words are said.2

Perhaps because this prayer expresses the unqualified devotion of the Jewish people to God (“we worship the Eternal alone, there is none else, truly God is supreme, there is none other”), and perhaps because it pleads for the day when evil will end (“the wicked of the earth will turn and worship You”), the prayer came to epitomize Jewish martyrology. An eyewitness account in France, for example, described the Jews of Blois chanting the Aleinu prayer in a soul-stirring melody as they went to their deaths in 1171 as a result of a blood libel.3 This stirring declaration of faith for Jews, however, became a cause of deep controversy with the Christian community in the Middle Ages. Offense was taken to a verse that referred to pagans (non-Jews) in this way: “For they bow down to vanity and emptiness and pray to a god that can- not save.” As a result, the offending line had to be removed or altered, despite the fact that the verse itself was found in the book of Isaiah (30:7 and 45:20), which far predated Christianity.

1Encyclopedia Judaica. Vol. 2 (Jerusalem: Keter Publishing House LTD, 1996), p. 557. 2Ibid. 3Raphael Posner, Uri Kaploun, and Shalom Cohen, eds., Jewish Liturgy: Prayer and Synagogue Service Through the Ages (New York: Leon Amiel Publisher, 1975), p. 110.

193 194 Avodah Lesson 6 CHAI: Learning for Jewish Life

In modern times, the Reform Movement, first in Europe and later in America, struggled with the notion of particularism (the Jews as a separate people distinct and apart from other nations or peoples) and universalism (the belief that everyone is the same). The particularism of the Aleinu prayer, however, was never removed or negated, though it was recast in translation. “The original intent of ‘Alenu . . . was something with which Liberal and Reform liturgy could not so easily dispense,” according to liturgical scholar Jakob J. Petuchowski.4 Reform Movement efforts have therefore focused on emphasizing the pos- itive aspects of Judaism and minimizing the stark negatives associated with paganism expressed in the Aleinu. Interestingly, the movement always retained the doctrine of Israel’s mission (chosenness) as the reason for Jewish survival,5 a concept the students will address in this lesson.

The study of the Aleinu prayer will, no doubt, raise challenging issues and questions for our learners. The notions of chosenness, particularism, and universalism may be suggested in some way by other religious traditions, but they are brought into sharp focus in the Aleinu prayer and can be challenging to negoti- ate. In addition, for students raised in American society with its emphasis on individual freedom, the idea of God’s absolute rule over our lives can be problematic. But since the Aleinu prayer expresses what is perhaps the essence of the Jewish relationship with God and with the rest of humankind, it can open the door to a lifetime of engagement with the question of what it really means to be a Jew. Hopefully this lesson will begin that dialogue.

ENDURING UNDERSTANDINGS

• Avodah is the work we do to find sacred connections to God, community, and self.

• Engaging in the work of avodah can bring order, beauty, meaning, and insight to our lives.

• The practice of prayer can help me grow through personal reflection, can increase my connection to the Jewish people, and can strengthen my relationship with God.

ESSENTIAL QUESTIONS

1. How is striving for a connection to God, avodah, like work?

2. What can I learn about what it means to be a Jew through the practice of prayer?

3. How can I develop a personal practice of prayer?

4. How can I experience kavanah and feel moments of connection to God?

5. How does the practice of prayer keep my relationships with myself, with God, and with the Jewish people in good shape?

4Jakob J. Petuchowshi, Prayerbook Reform in Europe: The Liturgy of European Liberal and Reform Judaism (New York: The World Union for Progressive Judaism, Ltd., 1968), p. 300. 5Ibid. CHAI: Learning for Jewish Life The Aleinu Prayer: Choosing God 195

QUESTIONS TO BE ADDRESSED 1. What is the meaning of the Aleinu prayer?

2. How do the themes of particularism and universalism affect how I think about being Jewish?

3. What does it mean to be “chosen” and why should I “choose” to be part of the Jewish people?

EVIDENCE OF UNDERSTANDING • Students will be able to identify examples of particularism and universalism in the Aleinu prayer.

• Students will offer their own reasons for choosing to be Jewish and thereby accepting God’s sovereignty.

LESSON OVERVIEW • Set Induction (10 minutes)

• Text Study: The Aleinu Prayer (15 minutes)

• Getting Closer to the Text: Accepting God’s Sovereignty (15–20 minutes)

• Conclusion (5–10 minutes)

MATERIALS NEEDED • Special Messenger Selection Sheets (page 199)

• Copies of the Aleinu prayer (pages 200–201)

• “Why I Would Choose to Be Jewish” sheets (page 202)

• Letter to parents (page 203)

• Why I Choose to Be Jewish—What’s Easy and What’s Not So Easy? family activity worksheets (page 204)

READING RESOURCES FOR TEACHERS Encyclopedia Judaica, s.v. “Aleinu le-shabbe’ah.”

Fields, Harvey J. B’chol L’vavcha: A Commentary (rev. ed.). New York: UAHC Press, 2001, pp. 214–222.

Introduction to Torah strand in CHAI: Learning for Jewish Life Level 4 Curriculum Core. New York: UAHC Press, 2003.

LESSON VOCABULARY particularism The belief that a specific person or thing is worthy of special attention (in the religious sense, by God). universalism The belief that all people are worthy of the same attention by God. 196 Avodah Lesson 6 CHAI: Learning for Jewish Life yoke A wooden frame used to guide animals. In Judaism, the acceptance of God’s rule in our lives. chosenness The idea that Israel (the Jewish people) is selected by God to be messengers of God’s laws (Torah) to the world. sovereignty Ultimate authority or rule.

LESSON PLAN

SET INDUCTION (10 MINUTES)

This set induction is designed to introduce the concept of chosenness by engaging students in a process of selecting a special messenger for an important job. The goal of the exercise is to help the students understand that someone may be chosen for a responsibility because that individual has certain qualities or characteristics best suited for the job. It is not a negative reflection on those not chosen for this specific task in the same way that God choosing Israel as the messenger of Torah is not a negative reflection on the other nations or people of the world.

1. When the class is assembled, distribute the Special Messenger Selection Sheet (page 199) and ask the students to:

• Imagine that they have a serious message that needs to be communicated to a group of people they care about very much. The group could be classmates, family, friends, or others. The message is extremely important and may be a little difficult for the group to understand.

• Think about the person they would most trust to deliver and explain the message. The students can write the person’s name in the place provided.

• List the qualities or characteristics about the person that make him or her the best choice for this important job.

2. Ask the students to share with the group the characteristics they thought were important in selecting their messenger. Write these on the board or flip chart. (If any item appears more than once, make an additional mark next to it so everyone can see what the consensus was about the important qualities for the job.)

3. Ask the students to think about whether the messenger they selected was the only person they know who has any good qualities. Suggest to them that we can know many good and talented people, but sometimes one in particular is the best for a given job. Point out that this doesn’t diminish the value of those who weren’t selected.

4. Explain to the students that this activity illustrates the concept of chosenness with regard to the relationship between God and the Jewish people. God chose us to be the messengers of Torah, the guide- book God has given us for how to live a holy life. Though this makes us feel special, it doesn’t mean that Jews are “better” than others because we are the messengers—God has given us all the opportu- nity to hear the message, to live according to God’s instructions, and to teach Torah values to the rest CHAI: Learning for Jewish Life The Aleinu Prayer: Choosing God 197

of the world. Tell the students that in this lesson they will be studying the Aleinu prayer, which includes these important ideas.

LEARNING ACTIVITIES Text Study: The Aleinu Prayer (15 minutes)

1. Distribute copies of the Aleinu prayer on pages 200–201 and ask the students to turn to page 22 in their workbooks. If the class is able to read or sing the first and second paragraphs and the very last verse of the last paragraph beginning with r©n¡t®b±u, ask them to do so. If not, go directly to step 2.

2. Assign the students to chevruta groups of two to four students, and ask them to read the English translation of the Aleinu prayer. (The teacher can either suggest that one reader read, or that the students take turns, sentence by sentence.) When the groups are finished reading, they should remain in chevruta and together complete the Aleinu Theme Search activity.

3. Invite the groups to report on their Theme Search results: What were the words or phrases that reflected particularism, and what were the words or phrases that reflected universalism?

Particularism: It is our duty to praise the God of all, to praise the Creator of the universe, for God has not made us like the nations of other lands, nor like other families of the earth. The Eternal One has not made our portion like theirs, nor our lot like all others. Therefore we bend the knee, bow, and give thanks before God, the Holy and Blessed One.

Universalism: May all the inhabitants of earth know that to You every knee must bend and every tongue swear allegiance. Before You, Eternal our God, let all bow, worship, and give honor. And let all of them accept the yoke of Your kingdom, and rule over them for ever. For Yours is the Power, and You will rule for ever and ever. As it is written in Your Torah: The Eternal will rule over all the earth. On that day the Eternal will be one and God’s name will be one.

Getting Closer to the Text: Accepting God’s Sovereignty (15–20 minutes) 1. Divide the class into groups of three or four students each. Ask the students to turn to Getting Closer to the Text on page 23 of their workbooks. If possible, read the Hebrew phrase to them, or just read the English translation.

2. Read the definition of “yoke”: a wooden frame used to guide animals; in Judaism, the acceptance of God’s rule in our lives.

3. Discuss with the class their answers to the following questions:

• What do you think it means to accept God’s rule? (agreeing to live by the laws of the Torah, to follow the mitzvot, etc.)

• What are the things we actually do to show that we accept God’s rule? (study Torah, go to synagogue, celebrate holidays, give tzedakah, attend religious school, etc.)

• Why would you personally choose to accept God’s rule, to live a Jewish life? 198 Avodah Lesson 6 CHAI: Learning for Jewish Life

CONCLUSION (5–10 MINUTES)

Hand out to students page 202, “Why I Would Choose to Be Jewish, Why I Would Choose to Lead a Jewish Life.” Ask the class if any of the answers shown there and written by other students surprised them or gave them new thoughts that would cause them to change their own answers. Point out to the students that some things about being Jewish are easy (like having fun on holidays like Purim and Chanukah) and some things about being Jewish are harder (like preparing for bar/bat mitzvah and understanding ideas like chosenness). For homework, ask the students to complete with all or any members of their family the chart, Why I Choose to Be Jewish—What’s Easy and What’s Not So Easy? (page 204). Be sure to send this home with the letter to parents (page 203). CHAI: Learning for Jewish Life 199

Special Messenger Selection Sheet

You have a very important and serious message that must be communicated accurately to a group of people you care about very much.

Think about whom you would trust to deliver the message. You can write that person’s name here, if you like:

List the qualities or characteristics about the person that makes him or her the best choice for this important job.

Aleinu rmIhk vKªs±D ,¥,k 'k«F©v©jC©J iIs£tkkg k Ubh Ub¨n¨G tO±u ',Im¨r£t¨v h¯¨GhIdF g Ubt¤J ',h¦Jt¥rC Ubk¨r«d±¤vuF 'o¥ek¤Ub j o¨G tO¤J 'v¨n¨s£t¨v ,IjP§J¦nF /o²bIn£v kfF hfk©nn 'Qhk¤¯bpk 'oh¦sInU oh°u£j©T§J¦nU ohg§rIF Ub§j³b£t³u /tUv QUrC JIsË©v 'ohfk§N©v o°h©n¨C Irë±h ct©JInU s¥x«h± '.¤rü o°h©n¨J v¤yIb¤J tUv UbhvO¥¡t tUv 'oh¦nIr§n h¥vc²dC IZg ,³g©N¦bhf§nJU 'k :I,rI,¨ C cU,FFkUz 'I, xp¤t UbFk©n ,¤n¡t /sIg ih¥t oh¦vO¡t¨v tUv ²h±F h 'Whcc¤t k¨,«c¥J£v³ k u oIH©v ¨Tg©s²h±u :sIg iht¥ ',©j ¨T¦n .¤r¨t¨v g±k u 'kg©N¦©n¨Cn oh

,¤r¤tp¦,¨r¥v§nC ,Itv §rk 'Ubh¥vO¡t ²h±h Wk v®U©e±b iF kg ,IrF ohkhk¡t¨v±¤r¨t¨u .v i¦n ohkUk°d rhcg©v®Zgk 'W r¨Gc h¯bC kf±u 'h©S©J ,Ufk©nC ¥rF°hokIg i¥E©,k /iU, /.¤r¨t hg§J¦r kFk¥ Wht ,Ibp©vk¤n§J /W c Ut§r§e°h 'Q¤rC kF g©rf¦T Wk hF 'kc¥, hc§JIh kF Ug§s¯h±u UrhF³h /Uk «P°h±u Ug§rf°h Ubh¥vO¡t ²h±h Wh®bpk :iIJk kF gc¨¦T /W,Uf¤ k©n kIg ,¤t oKf Uk°C©u /Ubeh¥T°h r¨e±h W§n¦J sIcfk±u Wk¤a ,Ufk©N©v hF /sg²u o¨r¥v§kIgn o¤vhkk v g QO§n¦,±u ²h±¤,¨h 'WrI,C cU,FF :sIc§n¦Tf sgC¥n hQIkkIgkU 'th¦v

It is our duty to praise the God of all, to praise the Creator of the universe, for God has not made us like the nations of other lands, nor like other families of the earth. The Eternal One has not made our portion like theirs, nor our lot like others. Therefore we bend the knee, bow, and give thanks before God, the Holy and Blessed One. For God stretched out the heavens and laid the foundations of earth. God’s glory is in the heavens above, and God’s mighty power is in the height of heights. We worship the Eternal alone, there is none else. Truly God is supreme, there is none other. As it is written in the Torah: And you shall know this day, and reflect upon it, that the Eternal One is God in the heavens above and upon the earth beneath. There is none else. Therefore, we put our hope in You, Eternal our God, that we may soon see the glory of Your power—when all evil will be removed from the earth—when false gods will be completely destroyed—when the world will be perfected under Your rule and all human beings will call upon Your name—and when the wicked of the earth will turn and worship You. May all the inhabitants of earth know that to You every knee must bend and every tongue swear allegiance. Before You, Eternal our God, let all bow, worship, and give honor. And let all of them accept the yoke of Your kingdom, and rule over them for ever. For Yours is the Power, and You will rule for ever and ever. As it is written in Your Torah: The Eternal will rule over all the earth. On that day the Eternal will be one and God’s name will be one.

“Why I Would Choose to Be Jewish, Why I Would Choose to Lead a Jewish Life”

What Reform Movement students* from around the country said:

"God is so amazing and he chose us." (Riley, grade 4) "I enjoy the challenge of Hebrew. I like the feeling of saying a "I think being Jewish prayer like the Sh'ma." helps my family get (Lucy S., grade 6) together more." (Maggie, grade 4) "You have the fun of bar mitzvah, reading the Torah "I like the cool holidays, a and a big party after. It's like lot of good food and family you're starting a new journey times together." in life." (Greg S., grade 6) (Faith B., grade 5)

"I want to live a Jewish life because we have a good "To live a Jewish life is sense of community." different from everyone (Eric N., grade 6) else, you're special—God chose you to be His people." (Rachel E., grade 6)

*Many thanks to our students at Temple Beth Israel in Portland, Washington; Temple Chai in Phoenix, Arizona; and Temple Beth-El in Hillsborough, New Jersey, for sharing their answers with us.

Dear Parents,

Today we studied the Aleinu prayer in religious school. It is a very old and important prayer that is found in the High Holy Days liturgy and concludes every Jewish prayer service. In this prayer, we acknowledge God’s sovereignty in our lives; we thank God for choosing us and making us unlike other peoples; and we express the hope that we will all someday live under God’s sovereignty.

Because the prayer expresses elements of chosenness, the Aleinu has, at times, been considered a controversial prayer. Still, it is a deeply moving statement of Jewish faith and expresses the hope for a future free of evil. The question of how to synthesize our Jewish identity with our membership in the entire human family is a lifelong conversation for many of us. We hope that the groundwork we laid in our lesson today about the Aleinu prayer will help guide our students through the negoti- ation of particularism and universalism—what it means to be Jewish within the larger human community.

Finally, the class discussed what it means to choose being Jewish and why we might freely make the choice. Included with this letter is a follow-up activity for you to do at home with your family to illustrate some of the rewards as well as the efforts we make to live our lives as Jews.

Sincerely,

______

Why I Choose to Be Jewish—What’s Easy and What’s Not So Easy?

When we studied the Aleinu prayer in class, we talked about the reasons why some students said they would choose to be Jewish and to lead a Jewish life. These included:

• Loving the holidays—they’re fun to celebrate • Feeling special to be chosen by God to receive the Torah • Enjoying learning Hebrew • Looking forward to bar/bat mitzvah • Being part of a community and knowing that people care about you

Together with at least one other family member, try to fill out the chart below to determine the easy and not-so-easy things you like about being Jewish. What I/We Like About Being Jewish What’s Easy What’s Not Easy 1. ______1. ______2. ______2. ______3. ______3. ______4. ______4. ______5. ______5. ______