Smart Choices

Enabling Critical Thinking

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Parshat Yitro: The Ten Commandments

 

 

 

Enduring Understanding: The Ten Commandments guide us as a collective and as individuals.

Essential Question: How might the Ten Commandments guide me in my life?

What do you know? (do this in solo mode, 5 minutes, then review in whole group mode.)

⇒ List the Ten Commandments by heart.

⇒ Who was there when the ten commandments were given?

⇒ What Jewish holiday celebrates the giving of the ten commandments?

Divide the group into partners or groups of 4:

Print the slides into separate sheets or handouts and cut out each commandment so that students can do the following:

⇒ Sort the commandments by thought, speech, and deed.

⇒ Then sort again based on the order that the commandments were given.

 

Direct instruction

 

The first commandment:

“I am the L-rd your G-d who took you out of the land of Egypt, from the house of bondage.”

This commandment teaches that every human being is created in the Divine Image, and is unique. It doesn’t matter if someone is rich or poor, male or female, black or white. G-d cares about how we act, not only in relation to Him but equally important, in relation to each other human being.

If you find yourself in a state of slavery of any sort, don’t be afraid, I will take you out of that enslavement.

 

Activity

Enslavement to Freedom:

⇒ Create a pantomime

⇒ Tell a story

⇒ Share a song

 

Exit ticket questions:

⇒ Why is the first and last commandment about thought?

⇒ Why does the first commandment talk about G-d taking us out of Egypt?

⇒ What is the relationship between thought, speech, and deed?

 

References

Meir, Levi, Ancient Secrets: Using the Stories of the Bible to Improve Our Everyday Lives, Jewish Lights Publishing, Vermont, 1996

“Exodus 21 | Sefaria.” : A Living Library of Jewish Texts Online. Sefaria, Web. 16 Feb. 2017. http://www.sefaria.org/Exodus.21?lang=bi

Link to slides:

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Come to Pharaoh!

“And G-d said to Moshe: ‘Come to Pharaoh since I have hardened his heart and the heart of his servants so that I might show my signs among them.’ “

On this verse, Rabbi Shlomo Yosef Zevin tells a story:

A Chassid called Reb Mottel, of Kalshin, had extensive business interests in Warsaw and spoke Polish fluently. One day Reb Yitzchok, of Vorki, called for him, and asked him to approach a certain powerful minister with a view to having the government retract from its intention of burning all extant copies of the Shulchan Aruch, Choshen Mishpat; that is, that part of the Code of Jewish Law which deals with civil and criminal matters. The design of the authorities was to compel Jews to take all their litigation to the secular courts which dispensed justice according to the law of the land, instead of settling their differences before the rabbinical courts. Though no such decree had yet been promulgated, it was known that this was in the offing.

Reb Mottel protested, “But that minister has a raging temper. He threatens to shoot anyone who so much as approaches him on missions of this sort?”

Replied Reb Yitzchok, “When the Almighty sent Moshe Rabbeinu to save his brethren, He did not say ‘ Go to Pharaoh’ but ‘Come to Pharaoh.” Moshe Rabbeinu was afraid of the Egyptian despot, so G-d invited him to come along with Him…”

The Chassid thereupon set out to encounter the minster, happy and unafraid. The powerful man found himself awestruck in the presence of the Chassid, who stood thus before him – and granted his request.

The Parsha continues on, with the plagues. First the locusts, then the plague of darkness. These were still not convincing enough for Pharaoh to free the Jews and their flocks and their property. Pharaoh threatens Moshe’s life if he dares to return to the palace.

Moshe tells Pharaoh:

“This is what G-d says: ‘Toward midnight, I will go among the Egyptians, every firstborn in Egypt from the firstborn of Pharaoh who sits on the throne to the firstborn of the slave girls, and all the firstborn of all the cattle, and there will be a great shout in the whole land of Egypt…”

Before the last plague, there is a sort of break in the dramatic story. G-d commands Moshe to mark the beginning of the months of the year starting that day. Up until that time, Tishrei was the beginning of the new year.

The Meam Loez tells us an allegory:

The king had a son and made a great celebration. Every year, the king made a celebration of the prince’s birthday. The prince was captured and held in captivity for a long time. When the prince was freed, the king made a huge celebration. And from that time on, the king celebrated the day of the prince’s release from captivity, because that was a greater joy than the prince’s birthday.

While initially, Tishrei marked the birth of Adam, and that was how Avraham celebrated the beginning of the year. But Avraham started to count the years of captivity during his lifetime since G-d had shown Avraham that there would be years of captivity in the “Covenant between the parts.” When Moshe told the Bnei Yisrael that the time of their redemption had come, they argued with him: “How can it be time? We’re supposed to be in exile for 400 years, and we haven’t completed that time!” Moshe answered, “G-d isn’t counting exactly up to that number of years, and I’m sure that the Redemption is now.” The same way, we are encouraged to count the months of the year, and remember the Redemption from Egypt, and how G-d redeemed us before the full time. This is a reminder that G-d will redeem us in the future the same way.

Why does the Torah command us to keep a lunar calendar?

The Meam Loez tells us:

“The reason why we count the months according to the moon and not after the sun is so that we won’t mistake the sun for a god as the other nations do. Since we see every month how the moon waxes and wanes until it almost disappears, and then it renews itself and gets big. Thus we see that there is a Power that rules over the moon. And over the stars and the astrological signs. The Holy One, Blessed be He, rules over the Universe. When we lift our eyes every month it’s as if we greet G-d’s Presence.”

Reflections:

How might this week’s Parsha give you the courage to face a difficult person or situation in your life?

Think of a person in your life who modeled this kind of courage. What advice would they give you?

What does this week’s Parsha tell us about the resilience of the Jewish people?

 

 

 

Resources:

 

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Holiday Stress

One holiday after another means routine changes, extra expenses, hosting, preparing, attending services and gatherings, loss of sleep, and sooner or later, the stress breaks down defenses. When defenses are down, we may become irritable at a time when we intend to celebrate and enjoy our families and communities.

This is my go-to story about how temper creeps up when we least want it to.

In the early years of the Chassidic movement, non-Jewish landowners would frequently imprison their Jewish tenants for failing to pay their debts. The Baal Shem Tov showed great concern for these poor families, and with boundless determination, he traveled from town to town, encouraging fellow Jews to contribute towards this great mitzvah, “pidyon shvuim”- ransoming captives.

Once, after a week of continuous efforts, the Baal Shem Tov succeeded in collecting the sum necessary to redeem a family imprisoned by a particularly stubborn landowner who had refused to release the family until he received every penny owed to him. It was not until Friday afternoon that the Baal Shem Tov was able to amass the entire sum and thus, the family were set free only a few short hours before the Sabbath.

“Stay with me for Shabbos,” the Baal Shem Tov offered. “you will not be able to make it back to your town in time for candlelighting.” Needless to say, the poor family was more than willing to accept the invitation. At the Shabbos meal, the Baal Shem Tov turned to the man he had ransomed. “So, what news have you heard today?”

The man looked up in wonder. “But Rebbe, what news could have reached the pit in which we were imprisoned?”

“Then tell us something of your past,” encouraged the Baal Shem Tov.

“I can’t seem to think of anything worthy of telling about my life, but I have just recalled a strange experience I had while in prison.

“All week long, we would hear pitiful moans and wails coming from a corner in the pit where we were held prisoner. Each Friday afternoon, however, the crying would cease, only to be replaced by shrieking laughter that pierced our ears.

“This went on for weeks. My family and I were terrified to approach the nook where the noise came from, and we just huddled together in our corner.

“This week, however, the crying was louder than usual, as was the deafening laughter which took its place. Knowing that we were to be freed shortly, I perked up enough courage to shout a question in the direction from which the voices emerged. ‘Who are you?’

“A voice responded from the far end of the pit. ‘We are unholy spirits whose existence depends on flaws in the behavior of a tzaddik (righteous person). He refrains from eating all week long, breaking his fast only on Friday. He prepares a mug of milk in the morning, setting it aside to drink when he concludes his morning prayers.

” ‘All week long, we are overwhelmed by the power of his righteousness. That is why we wail. Every Friday, however, we cause one of his household members to accidentally spill the milk and rouse the anger of the holy man. It is from this display of anger that we derive our power and existence.

” ‘ This week, he was determined, more than ever, not to succumb to the folly of anger. Realizing that his expression of anger could negate all the spiritual achievements he had attained during the week, he resolved to prevent himself from being provoked. He decided to lock the closet in which he put the milk and to give no one the key.

” ‘That is why we were so upset this week,'” the voice explained. ‘We did not know how we would be able to rouse his wrath. However, we were not prepared to give up so easily. This morning, one of us appeared as a woodcutter, knocked on the tzaddik’s door, and offered his wife a bundle of wood at a bargain price.

” ‘Her purse was in the same closet as the milk and she requested the key from her husband. Anxious not to keep the woodcutter waiting, she knocked over the milk jug. Sure enough, the tzaddik exploded in rage and thus, we had much to celebrate today.’ ”

The crowd of people at the Baal Shem Tov’s table listened in amazement to this strange story. Suddenly, one of his disciples fell down in a faint. He was known to fast the entire week.

Source: Rabbi Yehudah Chitrik From My Father’s Shabbos Table; A Treasury of Chabad Chassidic Stories 1991 Jerusalem, Israel pp 15-16

Reflections

  • How is the imprisonment of the tenant connected to the righteousness of the Baal Shem Tov’s disciple?
  • What might you advise the “tzaddik” to do so that he doesn’t lose his temper?
  • How might this advice be helpful to yourself or someone you love?
  • Do the High Holidays put extra stress on you?
  • What might you need to give yourself so that you can focus on the spiritual tasks ahead?

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Hide and Seek

Hide and seek

One day, the Rebbe’s grandson came running to his grandfather sobbing bitterly.

The ‘Zeide’ asked him: “Why are you crying?”

The boy said: “I was with my friends playing hide and seek. I found a perfect place to hide. ”

The ‘Zeide’ said: “So what was the problem?”

The boy answered: “I waited and waited, and my friends gave up looking for me.”

The ‘Zeide’ said: “You and G-d have the same problem. G-d also hides. He wishes for his children to look for him, but they get so busy that they forget He is there.”

This week’s portion is Vayelech. It continues last week’s story. Moses is speaking to the Children of Israel on the day of his passing, the 7th of Adar. G-d predicts to Moses that “This nation will rise up and stray..” And G-d predicts that He will hide from them. Rashi, the commentator, writes: “As if I don’t see their troubles.”

  • How does this passage relate to the period between Rosh Hashana and Yom Kippur?
  • Do you seek out a Higher Power to help you when you are happy or struggling?
  • What does it mean to “stray” in today’s times?
  • How does one find the way back?
  • Where are we going back to?

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You stand firmly here…

  • What is the message of this parsha?
  • How is it relevant to me, and my life purpose?
  • Is there a connection between this reading and the upcoming Rosh Hashana?

Moses delivers his final address to the Jewish people. It’s the day of his passing, 7 Adar. Moses reminds the people that we will never be “swapped” with any other nation. G-d has signed a permanent contract connecting Himself with the Jewish people.

Rabbi Menachem Mendel Schneerson explains the significance of this opening verse.

  • What does it mean to stand firmly?
  • How do we do this when we are the “smallest among the nations?”
  • Why does the Torah list so many classes of Jews, including tribal leaders, police, children, women, converts?
  • How do we form a union of so many diverse people?

We are able to stand firmly because we are united as one through our spiritual souls. As long as we connect to our source and connection to G-d, we are able to be united.

The list of diverse classes of people is a lesson that each strength and need that we are given is a unique opportunity to fulfill a unique purpose and contribute to the greater good of the world.

In a few days we will start the new Jewish year of 5777.

  • Do we appreciate each other for our differences?
  • Are we able to see beyond those differences?
  • How might recognition of how we complement each other help us resolve group conflict?
  • How might this point of view improve classroom climate?

The end of the portion includes advice and encouragement about how to make this possible.

For this thing is very near to you, in your mouth and in your heart, to observe it. (Chapter 30, verse 14, book of Deuteronomy)

Rabbi Schneur Zalman of Liadi explains this verse in his Tanya, Chapter 17. He advises us to contemplate the greatness of G-d. This will bring us to a love of G-d and a desire to connect to Him. This connection will then connect us to each other.

May this be a meaningful Shabbat.

Shabbat Shalom!

Sources:

  • Excerpt from a public letter written on Erev Shabbos Parshas Nitzavim 5721, as brought down in the Gutnick Edition of the Book of Deuteronomy, Kol Menachem, Brooklyn, NY, 2005-9 p. 213
  • Overview of the Parsha in the Gutnick Edition of the Book of Deuteronomy, Kol Menachem, Brooklyn, NY, 2005-9 p. 211

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I Do, You Do and We Do

 Do you ever find yourself wondering how what we do will impact our kids in the long run? Thinking about every wrong mistake we make or the positive reinforcement we give and its everlasting impact is stressful. I grew up going to summer camp. I loved camp! I got married at camp and most of my close friends I met at camp. I remember being homesick my first summer but somehow, my first summer at sleep-away camp turned into 13 summers. To me, going to a camp is one of the most important experiences our children will ever have.

I was meeting with one of my child’s school staff and we were talking about kids trying new things. I was worried that I signed my son up for too many new activity camps. To be specific, I signed him up for 6 different camps. I was worried that he wouldn’t make friends, that he might drown at swim camp, that he’d be too hot at soccer camp, that he’d be too small for basketball camp and a slew of other “mom” fears for their kids. The staff member said to me “why put any of that into the universe.” She was right. We try so hard to do what we think is best for our kids that we drive ourselves crazy in the process. I want my kids to be able to take things in stride, to not take every little thing personally and to not sweat the small stuff.

I know that we need to lead by example so I have been trying to take each day for what it is knowing that, if today wasn’t puppies and rainbows, there will be a new day tomorrow. I have tried to keep my worries at bay and let my son thrive where he is nurtured and struggle in new situations. And you know what, he’s just fine. Our kids are so much more resilient that we, or at least I, give them credit for. This summer, my son got to experience physical and emotional challenges that he struggled with but eventually persevered. We talk about each day and his overall feelings about his summer. Next summer, now that he has tried just about every camp on the planet, he will feel empowered to begin plotting his own future, starting with camp(s).

I want my kids to feel empowered by making thoughtful, informed choices. They can and will learn do this by reflecting on their own experiences and then processing what they feel and do with me and other family members who they know are there to support them.

In my experiences as an educator, I have met some incredible people. When I was trying to reinvent the wheel of creating lesson plan templates, an educator told me that she liked to plan her lessons using the following:

⇒ I Do

⇒ You Do

⇒ We Do

I don’t know that the educator intended her method to be used for anything other than planning her lessons but the implications for this idea expand far beyond the classroom. They can be used to help your kids process their experiences and future decisions.

In my son’s case:

⇒ I signed you up for camp

⇒ You participated to your fullest in every camp experience

⇒ We will discuss what you feel is best and plan next summer’s activities together.

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Parshat Terumah

This lesson plan is intended to empower students to apply this week’s Torah lesson to their daily life. Ideally, it should be started on during the week and then completed on Shabbat with a youth group, or at a Shabbat table. (It is designed for ages 12 and up.)

 

Weekday Research:

These action steps can be done solo or with a partner

⇒ Review the Torah portion and present highlights.
⇒ Identify materials used in the construction of the Tabernacle.
⇒ Fill in the attached Google doc to print or share electronically. CLICK HERE
⇒ Be aware of the origin of your sources.
⇒ Start to question whether the source is authentic to the intentions of the Torah.
⇒ Jot down notes about your thoughts about the sources.

Shabbat Activity:

Participants will choose a role, read through the materials, and present.

Participants take different roles, study their parts, and present to the other participants. If you have more than four participants, divide into partners or small groups. Although the text is presented as a script, rather than reading it out loud, please study it and use your own words.


Enduring Understanding:  The purpose of the Mishkan (Tabernacle) is to internalize the symbols as lessons in life.

Essential Question: How might this apply to me personally to take action in my life?

Roles to Choose:

⇒ Facilitator
⇒ Scholar
⇒ Editorial Commentator
⇒ Storyteller

Provide the Following:

⇒ Sources: prepare usable sources
⇒ Costumes: or at least specific hats that indicate the roles of the particular participants
⇒ Clock: to time each portion of the activity

Choose a Time Keeper:

⇒ 15 minutes (for preparation)
⇒ 10 minutes (for each presentation)
⇒ 15 minutes (for the reflection)

Procedure 

Facilitators:

⇒ Make sure the participants are divided into four groups
⇒ Ask the groups to appoint roles

⇒ 1. Reporter to represent the group in whole group discussion
⇒ 2. Coach to encourage and keep the group on task
⇒ 3. Reader
⇒ 4. Manager for any supplies, etc.

⇒ Have each group report out their findings of the materials that were used in building the Mishkan.

Scholars: Literal overview:

⇒ Provide a summary of the portion
⇒ What are the main topics?

Editorial Commentator:

    The materials for the Mishkan have symbolic meaning. Here are some of the meanings:

⇒ According to the Meam Loez: The Exiles that the Jews have endured

⇒ Gold stands for the Babylonian exile
⇒ Silver stands for the Median/Persian exile
⇒ Copper stands for the Greek exile
⇒ Red-dyed ram’s skins stands for the Edomite exile
⇒ Oil stands for the Messianic times.  It was used for lighting and spices

⇒ God said to the Jews: Even though you are enslaved under these four kingdoms, do not lose hope. Be assured that the end will be good.

    According to Rabbi Menachem Mendel Schneerson:

⇒ The Jews build a sanctuary for God, and God dwells inside each and every one of us.
⇒ Three types of metals were used: Gold, silver, and copper.

⇒ Gold stands for God’s dwelling place, it makes sense that we choose the finest of metals.
⇒ Silver stands for Jews who work on themselves to return to their spiritual selves, and live a life of Jewish values.
⇒ Copper stands for Jews who haven’t connected with their spiritual selves. They are led by their impulses.

⇒ All types of Jews are expected to participate in building the Mishkan. Through this collaboration, we will merit to have God’s Presence among us.

Storyteller:

⇒ “Patience for the Imperfect”
⇒ And they shall make Me a sanctuary that I may dwell among them: The Torah does not say “within it,” but – “within them.” (Shlah)  (Shmot 25:8)

After the passing of Reb Menachem Mendel of Kotsk, his Chassidim took upon themselves the leadership of Reb Yitzchak Meir of Ger, who lived at the time in Warsaw. After a few years there he thought it preferable that he move to a small town, because the numbers of disciples coming to visit him and to hear his teachings snowballed from hundreds to thousands, and he did not think it advisable that the younger scholars should spend long periods in a big city.

The word spread like wildfire, and from all directions came requests from representatives of communities that he becomes their spiritual leader. None of these were accepted until an invitation came from the small town of Ger (Gora Kalwaria) near Warsaw, and this the rebbe accepted at once. When the good news arrived, many of the townsfolk accompanied their communal leaders to Warsaw to hand the rebbe the traditional letter of rabbinic appointment, and he promised to move to their township within a short time. This he did, despite the repeated requests of the communal leaders of Warsaw that he remain in their city. At first, he lived in the house which the people of Ger kept for the local Rav, and his Chassidim studies and prayed in the community’s House of Study (Beis Midrash). Seeing, however, that this building could not accommodate the thousands of disciples who streamed there from all parts of Poland, the more prosperous amongst them undertook to build a fitting residence for the rebbe, and next to it a spacious Beis Midrash for his Chassidim.

At the festive dedication of the House of Study, the Rebbe entered the grand edifice for the first time, surrounded by huge crowds of Chassidim, and his joy at the completion of the mitzvah was beautiful to see. His address for the occasion spoke of what entering a Beis Midrash can do for a man.

He began with the text of a Mishnah: “On that day (that Rabban Gamliel was deposed from the office of Nasi), they removed the guard from the door of the House of Study, and permission was granted to all scholars to enter. For Rabban Gamliel had been wont to announce: ‘That student whose internal integrity does not match his external appearance – let him not enter the House of Study.’ On that day many benches were added in the House of Study, and Rabban Gamliel was in distress.”

“Rashi,” continued Reb Yitzchak Meir of Ger, “explains this last phrase by saying that Rabban Gamliel was apprehensive lest he is punished for not having allowed those scholars to enter while he was in authority. The question, though, still stands: what changed Rabban Gamliel’s thinking? What made him relent from his earlier policy of refusing admission to scholars who were not inwardly as they appeared outwardly? And the answer is as follows. He watched what happened to these latter scholars as they entered the Beis Midrash: their very entry there made them rectify their moral inconsistencies at once. And this explains his distress. He regretted not having admitted them earlier, for then they might have undergone this moral metamorphosis long ago.”

Facilitators:

⇒ Give the groups 5-10 minutes to reflect on the learning.
⇒ Have them use these prompts:

⇒ What did I like?
⇒ What do I wish?
⇒ What do I wonder?

⇒ Have each group’s reporter share out a summary of their reflections.

Resources

“The Common Thread Uniting Our Jewish Past, Present and Future.” Ptil Tekhelet. Ptil Tekhelet, n.d. Web. 27 Feb. 2017. <http://tekhelet.com/>. “Exodus 25:1-27:19 | Sefaria.” Sefaria: A Living Library of Jewish Texts Online. Sefaria, n.d. Web. 27 Feb. 2017. <https://www.sefaria.org/Exodus.25.1-27.19?lang=bi>. Kaploun, Uri, and Shelomoh Yosef Zevin. “Terumah.” A Treasury of Chassidic Tales. Brooklyn, NY: Mesorah Publ., n.d. 264-65. Print. Kuli, Yaaqov. The Torah Anthology: Yalkut Me’am Lo’ez. Vol. 3. Jerusalem: Ohr Chadash, 1977. Print. Shmot. “Mikdash Educational Center.” Mikdash Resources – Mikdash Educational Center. Mikdash Educational Center, n.d. Web. 27 Feb. 2017. <http://en.hamikdash.org.il/mikdash-resources/>. “Parshat Terumah: The Mishkan: Some Assembly Required.”YouTube. Ed. Sarah Lifton. BimBam, 25 Jan. 2010. Web. 28 Feb. 2017. <https://youtu.be/PUK2eCzSxLg>.Schneerson, Menachem Mendel. “Volume 2 Shemot.” Maayan Hai: On the Book of Shmot. Vol. 2. Brooklyn: Kehot, 5754. 90-97. Print. “The Tabernacle and It’s Utensils.” דעת לימודי יהדות ורוח. Hertzog College. Web. 27 Feb. 2017. <http://www.daat.ac.il/daat/tanach/mishkan/mishkan.htm>. “המשכן וכליו.” The Tabernacle and Its Utensils. Machad Torani Lemadaim. Web. 27 Feb. 2017. <https://sites.google.com/a/madaimas.org.il/hmshken/>. “כלי המשכן מצגת מדהימה ומוחשית – המשכן וכליו.” YouTube. Yahadutiyuv, 08 May 2015. Web. 27 Feb. 2017. <https://youtu.be/0g-kUjcA7DE>.

Featured image is Creative Commons Copyright: https://www.flickr.com/photos/midnightcomm/369204819

 

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Parshat Mishpatim

This is an activity that can be used on Shabbat with a youth group, or even at a Shabbat table. It is designed for ages 12 and up. Participants take different roles, study their parts, and present to the other participants. If you have more than four participants, divide into partners or small groups. Although the text is presented as a script, rather than reading it out loud, please study it and use your own words.

Please provide the whole portion of Mishpatim to the participants so that they can read it as a whole, either alone, with a partner, or as a whole group.

Enduring Understanding:  Jewish law provides civil and criminal law, as well as guidance for our spiritual lives.
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The New Year of the Trees: Tu B’Shvat

 

 

 

Ask your students:

What are the three main parts of a tree?

A tree is made up of three main parts: The root, the trunk, and the fruit.  

 

How might people be similar to trees?

Any ideas generated from students are welcome.

 

Explain: Here’s what the Torah teaches us:

⇒ The Torah teaches us that a person is similar to a tree.

⇒ The root of a tree:  corresponds to a Jew’s loyalty or faithfulness to G-d.

⇒ The trunk:  corresponds to a Jew’s commitment to learning and living Jewishly.

⇒ The fruit:  corresponds to a Jew’s actions of goodness and kindness to others.

 

Activity:

Divide into three groups.

  • Have each group illustrate a part of a tree whether through acting, music, or visual representation. Include the application to the Torah teaching about that part of the tree to show an example of how this might be applied in life.

 

Exit Ticket Reflection:

What connection might there be between the Torah portion of the week and the holiday of Tu B’Shvat?

 

 

 

 

Reference

Maayan Chai, Volume 2, Shemos, Vaad L’Hafotzas Sichos, Brooklyn NY, 2007

 

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