Category Archives: Parshiot

Discussion Plan: Knowing how to act – ps-ms

Discussion Plan:  Knowing how to act

Are there societal norms and/or rules that govern how we act in the following situations – if so, how do we come to know about them? Is it anyone’s responsibility to make sure you know about them? How do we learn how to follow them? In each case, if there is a norm or rule – do you always follow it? Is there somewhere we can find the procedures to follow written out? Are they in plain language? Are they in clear view?

  • How to behave in class
  • What to do at a red traffic light
  • How to properly wait your turn at the post office
  • How to cross a road safely
  • How to behave when you visit a friend in their home
  • What counts as suitable clothing to wear to school
  • Who has priority seating on a bus
  • How to behave at a Bar/Bat Mitzvah party
  • What counts as a ‘suitable’ present for a birthday.
  • How to make up with a friend after a fight
  • How much tzeddakah to give
  • How much television to watch

Discussion Plan: Knowing how to act – hs

Discussion Plan:  Knowing how to act

Are there societal norms and/or rules that govern how we act in the following situations – if so, how do we come to know about them? Is it anyone’s responsibility to make sure you know about them? How do we learn how to follow them? In each case, if there is a norm or rule – do you always follow it? Is there somewhere we can find the procedures to follow written out? Are they in plain language? Are they in clear view?

  • How to behave in class
  • What to do at a red traffic light
  • Who has right-of-way at an intersection where there are no road signs.
  • How to properly wait your turn at the post office
  • How to cross a road safely
  • How to behave when you visit a friend in their home
  • What counts as suitable clothing to wear to school
  • Your rights as a citizen
  • Who has priority seating on a bus
  • How to behave at a funeral
  • What counts as a ‘suitable’ present for a birthday.
  • How to make up with a friend after a fight
  • How much tzeddakah to give
  • Whether you can wear jewelry to school

Discussion Plan: Setting Civic Norms

Discussion Plan: Setting Civic Norms:

Are these actions within the bounds of our civic (societal) norms or are they socially unacceptable?  Why do you think these might be socially acceptable/unacceptable? 

  1. Not raking the leaves on your own lawn
  2. Leaving rubbish on the front porch all week
  3. Swapping babies at the hospital – you want a girl (but had a boy), they want a boy (but had a girl) – so you agree to swap
  4. Talking about someone behind their back
  5. Not helping a friend with their homework if they ask for your help
  6. Being grounded by your parents
  7. Not sending out thank you notes when you receive presents
  8. Not offering your seat when you notice an elderly person standing on the bus
  9. Refusing to do something your parents ask you because you don’t feel like it
  10. Refusing to do something your parents ask you because you think it is wrong
  11. Avoiding a friend when you are angry at them
  12. Parents giving a child a slap to punish them
  13. Parents giving their child a slap as they reach for the hot stove

Leading Idea: Establishing civic norms to guide a society (LI-1)

Leading Idea: Establishing civic norms to guide a society

Thinking about what it means to ‘become a nation or people’ can be deepened by thinking about the different ways society is regulated. At this point the people were not just a nation in some technical sense, but were becoming a society. Hhow were they to live together as a society?  How did they learn how to act together in the public sphere? Society is regulated in different ways. Thinking about this leads us to think about the ways  norms, rules and habits play out in public life and in our own lives – for instance we can speak of civic norms (moral and cultural), rules and habits and rituals.  In this passage several norms are described and laws are written out ‘plainly’ in public view on the hilltop. Rituals take place (the way the alter is built), and  norms established (eating together ).  This leading idea spells out the differences between norms, rules, rituals and habits – this is picked up in several of the discussion plans.

Moral Norms are those things we do because we think it is somehow ‘right’ to do them they express values that we try to live by (for instance showing respect to others, care, not starting a fight). We might consider ourselves more fully human if we follow them, or we might think they express values that are important to make society (living with others in community) possible.

Cultural Norms are those things we do because acting within these parameters is  socially acceptable way to behave. They help society to function smoothly and enable us to ‘fit in’ to the world around us (for instance, how short a dress can be before it is too short to wear in public, whether to shake hands or give a person a hug when you meet them or say goodbye, whether it is ok to yell across a shop when you want to get the attention of a friend on the other side). In the case of cultural norms, we might fit into society better by following them, but this doesn’t say they are right (it might be a social norm to get drunk at a party, and we fit in better if we do it, but this doesn’t make it right). In general you are not breaking any law if you go against one of these norms, but they establish guidelines for our interactions.

Rules are things that are legislated by some authority (this might be government, religion, parents, or even imposed by ourselves on ourselves ( where I am the authority behind the rule) – for instance: “I have a rule that I don’t drink alcohol before 5:00pm”). In some cases, rules don’t have to have any moral purpose behind them, they are simply put in place for the sake of efficiency or convenience. In other cases rules are seen as a way of formally encoding and enforcing norms (the rule ‘don’t steal’ and law that punishes people who do, is because we have a moral norm by which we think taking what is not ours is wrong).In this way, rules guide us to be a virtuous society. Rules can also create norms or values (For some Jews, halakhah is seen to create values in this way. for instance, the laws of Shabbat create the value of sacred time, rather than encoding a pre-existing value). The creation of civic values through rules can also serve political ends. for instance, in the Soviet era, it was the law to inform on your neighbor if you saw them acting in ways that weren’t consistent with communism, and it was a rule that served the authorities, but it also then became a value people internalized – a way of expressing the importance of the State over the importance of individuals. People came to regard informing on others as a moral duty.

Habits  are repeated actions – not all habits relate to norms or laws – for instance, I might have the habit of getting out of bed on the left side – it is just something that I have done often enough that it seems natural to continue doing it that way.

Rituals are one way of translating or encoding norms in actions. Because they communicate underlying meanings and values rituals carry symbolic meaning. Rituals can become habits – something we do without a second thought, in which case sometimes the significance of the action can get lost. They become merely a habit.

Ki Tavo_Devarim 27:1-10 דְּבָרִים

א וַיְצַו מֹשֶׁה וְזִקְנֵי יִשְׂרָאֵל, אֶת-הָעָם לֵאמֹר:  שָׁמֹר, אֶת-כָּל-הַמִּצְוָה, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם, הַיּוֹם.

1 And Moses and the elders of Israel commanded the people, saying: ‘Keep all the commandments which I command you this day.

ב  וְהָיָה, בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת-הַיַּרְדֵּן, אֶל-הָאָרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ–וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת, וְשַׂדְתָּ אֹתָם בַּשִּׂיד.

2 And it will be – on the day when you shall pass over the Jordan, into the land which the LORD your God has given you – that you shall set up great stones for yourselves, and plaster them with plaster.

ג  וְכָתַבְתָּ עֲלֵיהֶן, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת–בְּעָבְרֶךָ:  לְמַעַן אֲשֶׁר תָּבֹא אֶל-הָאָרֶץ אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ, אֶרֶץ זָבַת חָלָב וּדְבַשׁ, כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי-אֲבֹתֶיךָ, לָךְ.

3 And you will write on them all the words of this law, when you have passed over [the river]; that you may go into the land which the LORD your God has given you, a land flowing with milk and honey, as the LORD, the God of your fathers, has promised you.

ד  וְהָיָה, בְּעָבְרְכֶם אֶת-הַיַּרְדֵּן, תָּקִימוּ אֶת-הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם, בְּהַר עֵיבָל; וְשַׂדְתָּ אוֹתָם, בַּשִּׂיד.

4 And it shall be, when you have passed over the Jordan, that you will set up these stones, which I command you this day, in mount Ebal, and you shalt plaster them with plaster.

ה  וּבָנִיתָ שָּׁם מִזְבֵּחַ, לַיהוָה אֱלֹהֶיךָ:  מִזְבַּח אֲבָנִים, לֹא-תָנִיף עֲלֵיהֶם בַּרְזֶל.

5 And there you shall build an altar to the LORD your God, an altar of stones; you shalt not lift up any iron tools [in making] them.

ו  אֲבָנִים שְׁלֵמוֹת תִּבְנֶה, אֶת-מִזְבַּח יְהוָה אֱלֹהֶיךָ; וְהַעֲלִיתָ עָלָיו עוֹלֹת, לַיהוָה אֱלֹהֶיךָ.

6 You will build the altar of the LORD your God out of unhewn stones; and you shall offer burnt-offerings on them to the LORD your God.

ז  וְזָבַחְתָּ שְׁלָמִים, וְאָכַלְתָּ שָּׁם; וְשָׂמַחְתָּ, לִפְנֵי יְהוָה אֱלֹהֶיךָ.

7 And you shall sacrifice peace-offerings, and eat there; and you will rejoice before the LORD your God.

ח  וְכָתַבְתָּ עַל-הָאֲבָנִים, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת–בַּאֵר הֵיטֵב.

8 And you will write upon the stones all the words of this law very plainly.

ט  וַיְדַבֵּר מֹשֶׁה וְהַכֹּהֲנִים הַלְוִיִּם, אֶל כָּל-יִשְׂרָאֵל לֵאמֹר:  הַסְכֵּת וּשְׁמַע, יִשְׂרָאֵל, הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם, לַיהוָה אֱלֹהֶיךָ.

9 And Moses and the priests the Levites spoke to all Israel, saying: ‘Keep silence, and hear, O Israel; this day you have become a people to the LORD your God.

י  וְשָׁמַעְתָּ, בְּקוֹל יְהוָה אֱלֹהֶיךָ; וְעָשִׂיתָ אֶת-מִצְו‍ֹתָו וְאֶת-חֻקָּיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם.

10 You shall listen to the voice of the LORD your God, and do His commandments and His statutes, which I command you this day.’

Shavuot

Complete Booklets for Megillat Ruth

Primary School

 Megillat Ruth – dowload PDF of  Primary School version here  .Book of Ruth -ps

 Megillat Ruth – dowload WORD of  Primary School version here  Book of Ruth -ps

Middle School and High School

 Megillat Ruth – dowload PDF of  Middle-High  School version here Book of Ruth-ms-hs

 Megillat Ruth – dowload WORD of  Middle-High  School version here Book of Ruth-ms-hs

Tzara’at as a spiritual disease- ms-hs

Commentary

By Rabbi Jonathan Cohen  (Rabbi of Michkan Torah, Greenbelt, MD)                      
Mishkan Torah is a member of both the Reconstructionist and Conservative movements 
adapted from: http://www.mishkantorah.org/rabbi-jonathan-cohen/tazria-metzora

The sages taught that tzara’at was not a bodily disease, but a physical manifestation of a spiritual disease. They believed that it was a punishment for saying bad or untrue things about others. They said that the Hebrew word Metzora is a contraction of the two words motzi and  rah which means “one who spreads slander.” The “treatment” or punishment for the person afflicted with tzara’at  was to be placed in isolation away from the community for a period of time. During this time he or she had time to reflect on the damage done by their words.

Once the condition had been cured, the metzorah then offered a sacrifice including two birds: one to slaughter and one to set free.

Q:  Why do you think one bird was slaughtered and one set free?

Lashon hara – Kamza and Bar Kamza – ps

The Story of Kamza and Bar Kamza

Yom Kippur 5772   October 7/8, 2011

Rabbi Ronne Friedman,  Temple Israel, Boston

A Talmudic story that purports to explain the reason that the Temple was destroyed tells us of a certain unidentified man who “had a friend named Kamza and an enemy by the name of Bar Kamza.  This man threw a party and said to his servant, go and bring Kamza back to the party.  The servant, however, went and brought Bar Kamza. When the host found Bar Kamza there at his party, he said, “Look, you gossip about me; what are you doing here? Get out.” Bar Kamza replied: “Since I am here, let me stay, and I will pay you for whatever I eat and drink.” The host said, “I won’t.”  Bar Kamza then said, “Let me give you half the cost of the party.” “No,” said the host. “Then let me pay for the whole party.” The host still refused, and he took Bar Kamza by the arm and put him out.

Bar Kamza said to himself, “Since the Rabbis were sitting there and did not stop him, this shows that they agreed with him. I will go and inform against them, to the Government. He went and said to the Emperor of Rome, the Jews are rebelling against you….”  As a result of this, the Temple was destroyed.

—————————–

1  Note from this incident, the Talmud concludes, how serious a thing it is to put a person to shame, for God  took up the cause of Bar Kamza, and as a result God destroyed His own House and burnt His own Temple (and we ourselves have been exiled from the land.)

2   The rabbis seize upon this most painful historical event in their experience, the destruction of the Temple, and identify it as a divine consequence of the humiliation of an enemy.

Activity: Words can Heal

Rabbi Irwin Katsof, the Founder of Words Can Heal believes that words can make a difference – and that if we only paid more attention to the way we speak we could stop a lot of pain and suffering in the world.
If you agree with Rabbi Katsof, develop your own system of road signs and put them up around the school. 

 

Midrash – Lashon hara

Midrash Shocher Tov

“The damage done by evil talk is compared to the piercing destruction of an arrow. Why is the tongue compared to an arrow? An arrow cannot be called back once it has been shot, even if the marksman wishes to do so. Just as the victim does not know about it until it actually reaches him, so the effects of evil talk are not felt until the arrows of a wicked person pierce him.”