Viewing archives for Festival/Celebration

© Bahá’í International Community

One of the things which continues to amaze me about the digital age is the way we get news from the world over within hours of it happening, and can ‘see’ the world from our computer screens. Without travelling from home, I know what the new House of Worship in Chile looks like, I have a beautiful picture in mind of the terraced gardens of the Shrine of the Báb on Mount Carmel in Haifa, and I could follow events of last year’s International Convention as they happened.

Bahá’í House of Worship, Chile © Bahá’í International Community

The Shrine of the Báb and gardens, Haifa, Israel © Bahá’í International Community

It’s easy to forget that it wasn’t always like this. In 1982, when I was a new adherent of the Bahá’í Faith, news of the British community came through the monthly British Bahá’í Journal; messages from the Universal House of Justice (our world administrative body) came printed on golden-yellow paper, mailed through the letterbox; urgent messages (the passing of a much-loved and respected fellow Bahá’í, for example) came as telegrams to the British National Spiritual Assembly to be included as mail-outs to the Bahá’is of the country or announced at Feasts and gatherings.

We are so much more closely connected these days, and at a time when society feels increasingly fragmented, these connections are a lifeline.

The events currently dominating the Bahá’i networks are centred around the celebrations for the bicentenary of the Birth of the Báb on October 28th this year. The Báb, Divine Educator and Prophet-Herald to Bahá’u’lláh, was born in 1819 in Shiraz, Persia. ‘Báb’ is a title which means ‘Gate’. Whilst calling the peoples of the world to spiritual reformation, The Báb was preparing the way for a new Manifestation of God: Bahá’u’lláh.

The Báb’s story is one of dignity, heroism, and ultimately sacrifice. His short life (He was just 31 when He was excecuted) was characterised by an innate wisdom, sharp perception and such sweetness of character that people were prepared to give their lives to spread His teachings. He was sentenced to death by the Persian authorities who were unsettled by His demand for a high standard of personal and public behaviour, and by the devotion of rapidly growing numbers of His followers. Several thousands of His followers were put to death in the ensuing years, and yet from these beginnings the Bahá’í Faith was ultimately to grow and be carried around the world.

“It was His own mission, the Báb declared, to herald the coming of this promised Manifestation of God. The Báb explained that the new Manifestation would usher in an age of peace and justice that was the hope of every longing heart and the promise of every religion. The Báb instructed His followers to spread this message throughout the country and to prepare people for this long-awaited day.” [1]

A newly-launched website, https://bicentenary.bahai.org/the-bab/  dedicated to celebrating this special Holy day, carries videos, articles and photos, and will be added to over the coming weeks as events happen. The Báb’s story can be read in full detail (including accounts from foreign ambassadors and chroniclers of the time who met Him, and who witnessed His execution.) News from every part of the globe of communities gathering to pray, share food and celebrate together feature alongside artworks inspired by the life of the Báb, His teachings and stories of His followers.

The following prayer is one of many revealed by the Báb:

O Lord! Unto Thee I repair for refuge and toward all Thy signs I set my heart. O Lord! Whether travelling or at home, and in my occupation or in my work, I place my whole trust in Thee.

Grant me then Thy sufficing help so as to make me independent of all things, O Thou Who art unsurpassed in Thy mercy! Bestow upon me my portion, O Lord, as Thou pleasest, and cause me to be satisfied with whatsoever Thou hast ordained for me.

Thine is the absolute authority to command.[2]

 

1 Photos and Bicentenary Logo all “Copyright © Bahá’í International Community” .

See https://media.bahai.org/ for photos and videos of Bahá’í Holy Places and the world-wide Bahá’í community. “The Bahá’í Media Bank provides photographs for download, intended for non-commercial purposes only. Copyright and terms of use can be found on the Legal Information page.”

2 The Báb, Selections from the Writings of The Báb. Hear this prayer put to music at: https://www.youtube.com/watch?v=1I-QXlILQqQ

 

Further Reading

RE:ONLINE resource Táhirih -The Pure One (1817 – 1852)  speaks about the Táhirih, the Báb’s first female disciple

RE:ONLINE resource Bahá’i Holy Day in July: The Martyrdom of the Báb

For a comprehensive account of the early history of the Bábi and Bahá’í Faith:

Nabil, The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í Revelation, 

Bahá’i Publishing Trust, 1932 Edition   

https://www.bahai.org/the-bab/life-the-bab

https://www.bahai.org has lots more information

This resource was written by Debbie Tibbey, one of RE:ONLINE’s Email a Believer team. 

 

The Bahá’i year, in common with most religions, has certain days which are regarded as Holy days, commemorated or celebrated by the Bahá’i community.

One of these special days falls in July each year, on either 9th or 10th depending on the solstice. On this day Bahá’is commemorate the Martyrdom of The Báb, (which means “the Gate” in Arabic), an event so shocking that were it not independently documented it would seem more legend than true story.

The Báb is regarded by Bahá’is as both a Messenger of God and the Herald of Bahá’u’lláh. Born in Shiraz, Persia, in 1819, His given name was Siyyid ‘Ali- Muhammad. He was a direct descendant of the Prophet Muhammad, and was known for His gentle nature, keen perception and wisdom even from a very young age. In 1844 He declared His mission to begin the spiritual and moral renewal of the peoples of the world, a process which would see the emancipation of women, and unite the peoples of the world. He also taught that another Messenger of God, the fulfilment of the world’s great religions, was soon to appear.

The Báb’s teachings, His call for a return to moral rectitude, His claim that He was a divinely inspired ‘Educator’, and the following which grew around Him, were huge challenges for the clerics and authorities of the time. Eventually, in 1850, a decree was made for His execution. The Báb was arrested and sentenced to death by firing squad. The following account is from Hassan Balyuzi’s book, The Báb: The Herald of the Day of Days[1]:

Sam Khan (Commander of the firing squad) approached the Bab: ‘I profess the Christian Faith and entertain no ill will against you. If your Cause be the Cause of truth, enable me to free myself from the obligation to shed your blood.’ To this the Báb replied: ‘Follow your instructions, and if your intention be sincere, the Almighty is surely able to relieve you from your perplexity.’

The Báb and His disciple were suspended by ropes from a nail in the wall, the head of Mirza Muhammad-‘Ali, Anis, resting on the breast of the Báb. Seven hundred and fifty soldiers were positioned in three files. Roofs of the buildings around teemed with spectators.

Each row of soldiers fired in turn. The smoke from so many rifles clouded the scene. When it lifted the Báb was not there. Only His disciple could be seen, standing under the nail in the wall, smiling and unconcerned. Bullets had only severed the ropes with which they were suspended. Cries rang out from the onlookers: ‘The Siyyid-i-Báb has gone from our sight!’

A frantic search followed. The Báb was found, sitting in the same room where He had been lodged the night before, in conversation with His amanuensis. That conversation had been interrupted earlier in the day. Now it was finished and He told the farrash-bashi to carry out his duty. But the farrash-bashi was terror-stricken and ran away, nor did he ever return to his post. Sam Khan, for his part, told his superiors that he had carried out the task given to him; he would not attempt it a second time. So Aqa Jan Khan-i-Khamsih and his Nasiri regiment replaced the Armenians, and the Báb and His disciple were suspended once again at the same spot. The Nasiri regiment fired. The bodies of the Báb and His disciple were shattered, and their flesh was united.

Further accounts exist from contemporary foreign journalists and officials who witnessed or were told of the event, including one from Sir Justin Shiel, Queen Victoria’s Envoy Extraordinary and Minister Plenipotentiary in Tehran to Lord Palmerston, the British Secretary of State for Foreign Affairs, July 22, 1850.

The remains of the Báb and Anis were retrieved at night by the Báb’s friends and eventually interred on Mount Carmel in Israel, a place of pilgrimage for Bahá’is across the world today.

 

The Shrine of The Báb,
Haifa, Israel © Bahá’í International Community

 

1 Balyuzi, H.M. (1973). The Báb: The Herald of the Day of Days. Oxford, UK: George Ronald. pp. 154–161. ISBN 0853980489.

 

Further reading:
Nabíl-i-Zarandí (1932). Shoghi Effendi (Translator), ed. The Dawn-Breakers: Nabíl’s Narrative (Hardcover ed.). Wilmette, Illinois, USA: Bahá’í Publishing Trust. ISBN 0900125225.

 

See also:
https://bahaikipedia.org/Martyrdom_of_the_Báb

 

This resource was written by Debbie Tibbey, one of RE:ONLINE’s Email a Believer team. 

This resource was written by Hannah Mandelbaum, Jewish representative for Email a Believer. Hannah explains the deeper themes that are a key part of Jewish New Year. It includes a classroom activity for KS1, KS2, KS3 and KS4.

 

“I am all prepared for Jewish New Year,” said an RE teacher friend. “I’ve got apples, honey to dip them in and bought some Jewish New Year cards and pomegranates.”

Of course, there is nothing wrong with using some traditional food to teach Jewish New Year (this year – 2019 – will be 5780 in the Hebrew calendar). The hope for a sweet and fruitful New Year is reflected in these symbols or simanim (signs/indicators). A common Jewish greeting is ‘“Shana Tova U’Metukah” – have a happy and sweet New Year.”

However, there are other deeper themes that are a key part of Jewish New Year and are more challenging to teach.

What is Selichot?

The month preceding the New Year is Elul, a reflective time to search one’s heart and prepare for the Days of Awe – Yamim Noraim – the ten days that begin with Rosh Hashanah and end with the fast of Yom Kippur. Ashkenazi Jews observe Selichot, a word that translates as ‘forgiveness’ with prayers at the end of Shabbat, usually the week before Rosh Hashanah. For Sephardi Jews, the prayers are said for the whole month of Elul.

In a choral service often held at midnight, prayers are recited to ask for pardon from God. Jewish people examine their behaviour over the past year and think how they can make amends. This is a major theme of New Year. Some have described this early start to the Days of Awe as a way of jump-starting the season. It is as if the King is greeted on the road before he gets to his palace, when it is then harder to get past the guards to talk to him.

A key part of Selichot is the recitation of God’s Thirteen Attributes (midot). In Exodus 33:13, Moses asked God to tell him his attributes. “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

The Selichot service can be very powerful. A member of a North West London synagogue explains his feelings about this time of year,

Selichot provides a choral curtain-raiser for the High Holy Days. The themes and the tunes are all there and it is beautiful. However, it is important not to let the beauty of the melodies lull you into anything less than the anticipation of Rosh Hashanah and the core message of return/repentance. Selichot is the start of that journey through our Days of Awe during which we must account for our actions and our words to our fellow human beings and to God. It is – potentially – a roller-coaster ride, which the familiarity of the liturgy and the music prepares us better for.”

Classroom Activities

The theme of forgiveness and saying sorry is a key element of the Days of Awe. At Selichot, one rabbi asked her congregation to place cards into a box with examples of when they had regretted hurting others in the past year. These words were then made into a communal prayer for the morning of the fast day of Yom Kippur.

 

Considering when we say sorry to others and why could create a link between RE and relationships education. A ‘sorry box’ could be made by KS1 pupils, decorated with traditional New Year symbols, showing that the preparation for being better people is as important as the sorry messages that are placed inside. Role plays can help pupils to model caring behaviour, for example, saying sorry to someone who has been left out of a friendship group.

 

KS2 pupils can list the Thirteen Attributes of someone they care about; a member of their family, friend, or special adult. The emphasis should be on their qualities and values.

 

KS3 and KS4 pupils can watch https://www.youtube.com/watch?v=dzBLcOm1DjI Danny Raphael Silverstein’s rap is a spiritual response to the Jewish New Year theme of teshuvah – returning. Maimonides, the medieval Jewish philosopher and Torah scholar, clearly described this process

  1. Stopping negative actions
  2. Feeling regret for your behaviour
  3. Saying sorry out loud, to God and to the person you’ve upset
  4. Making a practical plan so that you will not, for example, upset your friend again by talking about things that annoy him.

Maimonides felt that it was only then teshuvah gamurah – complete return – could happen. It is as if the mistakes are deleted from the Facebook page of the past year. Pupils could write their own New Year rap, incorporating the symbols and the messages of this season.

 

This resource was written by Hannah Mandelbaum, one of RE:ONLINE’s Email a Believer team.

Origins

The Shema may be seen as the beginning and end of Judaism. It is a Jewish prayer extracted from three places from the Torah and composed into a sequence of paragraphs. It does not appear in its entirety at the beginning of the Torah, rather it is found in Deuteronomy 6.4-9; 11.13-21 and Numbers 15.37-41. The Shema derives its name from the Hebrew word sema, meaning ‘to hear’, which is the initial word of the first verse, which states, ‘Hear O Israel’. Thereby, instructing Jews to listen. It is believed that they were received by Moses on Mount Sinai.

Significance

The Shema is included as part of every weekday synagogue service. Its significance is inferred by the fact that its centrality is recognised in all Jewish traditions, in various ways. The recitation of the passage is taken as a commandment to be fulfilled by Jewish adult men twice daily, morning and evening. It is also a core text in other prayer books.

The Shema is taught for the love of God, loyalty to the Jewish tradition and it encourages the Jewish community to study the Torah. It is reported that Jacob’s sons read it to him and therefore adults recite it to children so that they remain within their tradition. The Shema might be the first thing that some Jewish children learn in a Jewish primary schools and at home to express belonging.

Meaning

The Shema sets out what Jews believe and how they should demonstrate their dedication to God through daily actions.

It represents their belief that they have made a Covenant with God: an agreement that they will love God and follow His laws and in return God will take care of them. Thus, as an artefact, the Shema is a way for Jewish people to remind themselves of their promises to God. This is why families have a responsibility to teach their faith to the next generation.

Practice

Unsurprisingly, the Shema has acquired a pivotal position in the collective and personal life of Jewish communities. Communally, adults recite it in the morning and evening and in the afternoon at the synagogue to fulfil the commandment and remember God.

 Individually, some Jews recite it before bed and after waking up, as it is the most holy thing to say during these times. It is also a way of thanking God for waking them up from sleep and to ask God for good sleep. Thus, it is a prayer which covers all activities of the day and night.

As a family, in some homes, mothers regularly recite the Shema with their children whilst putting them to bed. Some children memorise it and others prefer to look at the text when reciting it.

At happy events, such as moving into a new home, the mezuzah, which contains the Shema, is fixed to the doorpost and is followed by a religious service.

During festival days and especially on Shabbat, a double reading honours the Shema: at the time the Torah scroll is bought out from the Ark the opening verse of the Shema is recited collectively, and again, individually by the reader prior to reading the Torah.

There are some physical gestures adopted by Jews during various prayers and worship. On the Day of Atonement whilst reciting the opening verse of the Shema, the eyes are covered to remove distractions.

As death approaches, those gathered recite some passages from the Torah and end with the opening words of the Shema. In this way the dying person is helped to affirm their faith in the oneness of God. It is worth noting that the Shema may be recited in Hebrew and in other languages too.

Structure

The Shema has three paragraphs. The English translation is provided with an explanation of what it might mean to some Jews, how they might put it into practice and what they could learn from it.

Hear O Israel, the Lord is our God, the Lord is One (Deuteronomy, 6.4)

From this, Jews learn to be attentive to the Torah so that God’s commands are with them. It also means their religion is monotheistic. Moreover, a closer examination reveals God as addressing Israel rather than Israel addressing God, thus Jews make claims of a reciprocal relationship because God chose them, and consequently, they believe God cannot ignore them.

Blessed is His name, whose glorious kingdom is forever and ever

This phrase does not appear in the Torah and is attributed to Jacob. Since he had whispered it, Jews whisper it as well. It tells the Jewish community to praise God. They know, through this, that God’s kingdom is everlasting. They recognise the holiness and greatness of God. It gives them hope too.

Love the Lord your God with all your heart, and all your soul, and all your might (Deuteronomy, 6.5)

The demand from God is unequivocal in this phrase: total obedience and wholehearted devotion and to remember God’s word. It implies that Jews be prepared to sacrifice everything. They are to love God with their might, heart and soul. God loves them; therefore, they too should have unflinching love for Him.

These words that I command you today shall be upon your heart (Deuteronomy, 6.6)

Jews learn to affirm these as laws and learn them orally. But there is also an emotional attachment. The heart is mentioned so that it can act as a guide following the dictum ‘in doing right follow your heart’, and in the heart should be the Torah.

Repeat them to your children, and talk about them when you sit in your home, and when you walk in the street; when you lie down, and when you rise up (Deuteronomy, 6.7)

This phrase gives adults the responsibility to pass on their faith to children, and this can take place in formal and informal settings. The key message is to keep it alive at all times. Literally, it means Jews should recite it every evening and morning.

Hold fast to them as a sign upon your hand, and let them be as reminders before your eyes (Deuteronomy, 6.8)

Literally, this means to hold fast onto the Shema and the Torah by wearing the verses on the hand and upon the forehead between the eyes. This is how the practice of wearing phylacteries (tefillin) became established. The tefillin consists of four small joined-up boxes containing the first two passages of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and two other Exodus phrases of the Torah. These are handwritten on a parchment and worn on the stronger hand as this is what is used by individuals or on the left arm so that it is directed to the heart. It is a constant visual reminder for Jews that God is there, whatever they do.

Write them on the doorposts of your home and at your gates (Deuteronomy, 6.9)

The final instruction is to handwrite a parchment and fix it to the doorpost of the home and gates. In practice, to preserve the sanctity of the text, a rectangular elongated box with a slight opening, called a mezuzah, is made to house this kosher parchment, which contains the first two of the three paragraphs of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and at the back, the word Shaddai (Almighty). The mezuzah is affixed on the right hand doorframe, with a little slant upwards in the direction of the room, at about shoulder height, in individual dwellings and collective compounds. In doing so, most Jews express their obedience, and, when they come into and go out of their homes, they are reminded to renew their covenant daily. The mezuzah is fixed on every door (except the lavatory and bathroom), so the whole house is covered in holiness and purity as a gift of God. Some Jews kiss the mezuzah to show their adherence to the Torah in everything they do, including daily actions like entering and leaving the home.

Mezuzah literally means ‘doorpost’, but over time came to refer to the doorpost and what is attached to it. Interestingly, a sukkah does not need a mezuzah as it is not permanent dwelling.

Deuteronomy 11.13-21

This section is an exhortation to obey, love and serve God alone with everything. In return God promises the Jewish community abundance in material well-being. Should they turn to serve other gods, the anger of God awaits them (Deuteronomy, 11. 13-17).

The next phrases (Deut. 11.18-21) repeat the instructions given above in (Deut. 6-9). Thereafter, God promises that should these be fulfilled then God will keep His promise of the land for them (Deut. 11. 21).

Numbers 15.37-41

This verse establishes the custom of Jews adorning clothes with tzitzit (fringes). Tzitzit are tassels made of several threads tied together to symbolise the numerical value of the name of God. The Shema says that when people look at the tassels they will remember their promise to keep God’s laws. Some Jews follow this rule all the time and wear a vest with tassels on four corners, called a tallit katan. At the synagogue, some also wear a special prayer shawl called a tallit gadol when praying in the morning.

To summarise, the Shema is a prayer in the first instance and a belief statement thereafter. It has a golden principle for the Jewish community in stressing that learning is initiated at home and establishes the duty to educate their children in the faith. The Shema establishes the practice of learning the three paragraphs contained within it, and of wearing the tefillin and affixing the mezuzah. These actions remind Jewish people of the promises made to and by God, their belief about unity of God and the One to be worshipped.

Learning about the Shema in RE

Here are some examples of what primary pupils might be able to do as a result of their learning about the Shema.

They can:

-use the right names for things that are special to Jews, e.g. when shown a picture, say: ‘That is a mezuzah’

-talk about what they find interesting or puzzling, e.g. talk about how interesting it was to hear that Jewish people put a prayer in a small box and fix it to their doorposts

-talk about some things that are similar for different religious people, e.g. say that Muslims, Christians and Jews all says prayers to God

-talk about some things in stories that make people ask questions, e.g. say, ‘It was mysterious when God spoke to Moses’

-describe things that are similar and different for religious people, e.g. record or say how Jews recite the Shema, but that they may say it in different languages

-ask important questions about life and compare their ideas with those of other people, e.g. ask why Jews think the Shemais such an important prayer and give their own ideas about important prayers and wishes

-use the right religious words to describe and compare what practices and experiences may be involved in belonging to different religious groups, e.g., say how different Jewish communities might have different ways of remembering God’s laws – through recitation of the Shema, through wearing of the tallit and tefillin, though doing good deeds and so on

-ask questions about the meaning and purpose of life, and suggest a range of answers which might be given by them as well as members of different religious groups or individuals, e.g. asking questions about the importance of the Shema in Jewish life and suggesting answers that might be given by a Jewish visitor to the classroom, or with reference to answers given in authoritative texts or websites.

Some common discussion questions:

  • What do you think it means when the Shema says: “These words […] shall be upon your heart”?
  • In the Shema, where does it say that Jews should talk about God’s laws?
  • Why do you think the Shema says that Jewish people should repeat the words to their children?
  • What could you use or do to help you to remember promises that you have made?

Further reading

Cohn-Sherbok, D. (2003) Judaism: History, Belief and Practice, London: Routledge.

Hoffman, C. M. (2010) Judaism: An Introduction, London: Hodder Education.

Written by Imran Mogra

An examination of how stories, hymns and prayers can help people understand more about themselves and others with reference to Judaism.

For 8-12 year olds. Originally written by Dave Francis. Updated in April 2019.

Key words and concepts

Rosh Hashanah: Head of the Year. Jewish New Year festival.

Shofar: ram’s horn blown at the season of Rosh Hashanah.

Yom Kippur: Day of Atonement. Fast day occurring on the tenth day after Rosh Hashanah; a solemn day of Tefillah and Teshuva.

Tefillah: self-judgement. Jewish prayer and meditation.

Teshuva: repentance. Returning to G-d. (Jews often write G-d instead of ‘God’ in order to avoid any accidental misuse of the Holy Name.)

Torah: law; teaching. The Five Books of Moses.

Kol Nidrei – lit. ‘All Vows’: Prayer recited on the evening of Yom Kippur.

Fasting: willingly abstaining from food, drink or both, for a period of time.

Forgiveness: in human terms, the giving up being resentful or angry at someone because of a perceived wrong. It can also refer to giving up the demand that someone be punished. When asking for G-d’s forgiveness, people generally refer to their hope that the punishment they deserve from a just G-d will be tempered by mercy.

 

Creation: the Judaeo-Christian stories of the creation of the world are written in Genesis Chapters 1 & 2. The Jewish calendar is dated from the Creation. Jews write ‘AM’ after each year – meaning ‘Anno Mundi’ (Year of the World). The pattern and purpose of Creation is revealed in the Torah and Talmud (collection of oral Torah / teaching).

Sin: in Judaism, because human beings are given free-will, they are responsible for their own sin. But because human beings are weak and give in to temptation, G-d allows repentance and, through His mercy, can give forgiveness.

Atonement: in the days of the Temple in Jerusalem, there were rituals for making amends for wrong-doing, and animal sacrifices were made. On Yom Kippur, the Day of Atonement, most Jews today do not make animal sacrifices, but offer prayers of confession and repentance. Yom Kippur is a day for fasting and charity.

G-d’s forgiveness: according to Rabbi David Shlomo Rosen, to secure G-d’s forgiveness, ‘It is not enough to hope and pray for pardon: man must humble himself, acknowledge his wrong, and resolve to depart from sin (e.g. II Sam. 12:13ff; 1 Kings 21:27-29)’ and then, ‘remorse must be translated into deeds.’ See D. Rosen, 2003, ‘The concept of Forgiveness in Judaism’.

Learning activities

Tell pupils about the investigation they will be doing: into how different sorts of activities and actions can help us understand more about themselves and their relationships. Explain that to know what is important to us, it’s a good idea to compare with what other people find important. Ask pupils to discuss in pairs how we can keep our relationships in a good state of repair.

This lesson focuses on Jewish actions and underlying beliefs around Rosh Hashanah and Yom Kippur (see definitions above). It is a good idea to start by showing pupils examples of modern Jews celebrating these days. There are many video clips on You Tube, some created to teach children, such as BBC clips, some by Jewish musical groups. The Yom Kippur clip should show the blowing of the horn (shofar). Yom Kippur is solemn and Rosh Hashanah is more celebratory, look for clips that reflect the different emotional tones of these days, such as through worship, practices and especially songs sung on these days.

Explain that Jews believe that although people are ‘sinful’ G-d can forgive sins provided people say sorry (repent). So, every year on a special day called Yom Kippur (the Day of Atonement), Jews say sorry for anything they have done wrong and remember that G-d will balance their good deeds against their bad. It is a time to start the new year with good deeds. Ask pupils what their favourite or most special time of the year is.

Play a clip of the shofar (ram’s horn) being sounded at Yom Kippur, as well as Yom Kippur prayers and songs. Ask pupils for their reflections about the music: the chanting and the blowing of the shofar. What are their reactions?

Teach about some Yom Kippur traditions:

  • The sound of the shofar reminds Jews of the soul’s yearning to be reunited with God
  • Fasting for 25 hours
  • Reflecting on the year’s past behavior; resolving to do better in the coming year
  • Confession and forgiveness of sins
  • Chanting the Kol Nidrei (see key words above)
  • Retelling the story of Jonah and the Big Fish which reminds Jews that God will hear them when needed

Why do the class think the tradition of using these practices have survived in Jewish practice for hundreds of years?

Teach about Rosh Hashanah traditions:

  • Rosh Hashanah is Jewish new Year, it is celebrated a week before Yom Kippur
  • Apples are dipped in honey to represent the hope of a good year to come
  • The first day of Rosh Hashanah recalls the first day of creation.
  • Sweet delicacies are eaten at meals to represent the hope of a good year
  • The shofar is sounded

Ask pupils to work in pairs to create three questions they would like to ask a Jewish teenager during this period. Collect these questions and see if the class can agree on one or two questions to follow up. Ask them to record these questions on paper. Explain that this paper will be their ‘Investigation Sheet’ to record evidence that may help answer their question(s).

Ask pupils to work in small groups to make notes on their investigation sheets of some of the beliefs and concepts underpinning the celebration of Rosh Hashanah and Yom Kippur e.g. creation, repentance, atonement, forgiveness, joy. Allocate separate beliefs and concepts to each group so that all are covered by the class as a whole. Ask each group to note on their sheets what they think Jews may learn from taking part in the festivals, especially about themselves and their relationships.

Share information about Rosh Hashanah and Yom Kippur found in text books such as in RE Today’s publication, Opening Up Judaism, by Fiona Moss, (ed.) 2011 to explore with pupils what these festivals mean to Jews and ask why all religions have evolved festivals and holy days; what purpose do they serve? Do such festivals help families in some special ways? Ask pupils to add any evidence to their investigations in writing.

What other ways of finding answers to their questions might there be? Do they think of asking members of a nearby Jewish community or family? How about asking you, their teacher? Try ‘Email a Believer’ on REonline.org.uk.

Ask the class to work in groups to research the four foods often used at Rosh Hashanah: challah (bread), pomegranates, honey cakes, and apples. What does each symbolise? Can pupils find any information about the history of their usage? Ask groups to draw the food and write inside what it symbolises at the festival.

Show Rosh Hashanah cards, there are many to browse through online. Alternatively show Rosh Hashanah cards from your artefacts collection or from a supplier.

Ask the groups to make Rosh Hashanah cards featuring symbolic foods or any practice discussed. Inside, alongside a suitable greeting, they should complete a sentence beginning, ‘Rosh Hashanah is important because …’

As pupils are completing their cards, tell the story of Jonah and the Big Fish, a story often told at Rosh Hashanah, e.g., from Opening Up Judaism, 17, and ask pupils what they think Jewish people might learn from this story about (a) human beings and (b) G-d. What are their favourite stories? Do they think that stories can influence the way we behave towards others? Ask pupils to add a note on the back of their cards one of the things they think Jews may learn from the story of Jonah. They should then add the name of a story that they think important or meaningful to themselves, with a point they learnt from the story.

Explain that many stories are told in order to encourage people to lead a better life. Rosh Hashanah and Yom Kippur are times when Jewish people recommit themselves to being kinder to others in the new year ahead. Ask pupils what good deeds they think they might do today / in the coming week. On their investigation sheets, encourage pupils to add some notes showing how the lives of Jews who keep the festivals may be changed in some way.

 

A consideration of the meaning, purpose and gender of Power, looking at Hinduism

For 8-12 year olds. Originally written by Sushma Sahajpal. Updated in April 2019.

Learning outcomes

Emerging

  • Explain why female deities are revered in Hinduism as well as male
  • Offer a response in discussions of gender and power

Expected

  • Explain, using at least two pieces of information, what is celebrated at the festival of Navratri
  • Explain the nature and role of Durga in Hindu belief
  • Offer a view as to whether power can or should be linked to gender

Exceeding

  • Explain the meaning of the three archetypes
  • Offer your response to the idea of balance in the universe

Key words and concepts

Divine: In the Hindu context this refers to the Benevolence that transcends normal human comprehension.

Shakti: Raw Energy that moves through all matter in every existing world (denoted as feminine comparable to the Yin/Yang concept in Chinese Philosophy).

Devi: Divine Force or Power at work in the world – feminine aspect (note: depicted as female), often translated as ‘Goddess’ but this is a confusion with popular perception of Greek/Roman Mythology.

Deva: Divine Will at work in the world – masculine aspect (note: depicted as male), often translated as ‘God’ but this is a confusion with either the Abrahamic entitlement in the singular or in the plural with popular perception of Greek/Roman Mythology.

Divine Consort: Each named Devi is depicted as the Consort (Marriage Partner) of a corresponding Deva. This teaches that Divine Intervention or Agency is the co- operative union of benevolent, transcending Will/Intention (masculine) and Power (feminine).

Trimurti: The collective reference for the three main Divine Forces at work in the world (i.e. Brahma, Vishnu and Shiva).

Tridevi: Tridevi is a collective reference for their three Consorts (Saraswati, Lakshmi and Durga).

Saraswati: The Devi who embodies the Power of Pure Knowledge, the ability to understand it (learning), explore it (science) and express it, both creatively (Arts and Music) and verbally (True Speech). Consort of Brahma (Divine Creative Intention).

Durga: The Devi who embodies the Power of Explosive Transformation. Her stories tell of fierce battles killing demons and protecting the righteous. She can manifest when needed with the supreme power of the entire universe. She is the Consort of Shiva (Divine Transformative Intention).

Lakshmi: The Devi who embodies the Power of Material Resource, such as Wealth, Health, Beauty and Good Fortune. She is the Consort of Vishnu (Divine Sustaining Intention).

Navaratri or Navratri: Name of the Hindu Festival celebrated twice a year (March and October) at two points of transition between Seasons. Sanskrit meaning literally ‘Nine Nights’ which are dedicated to Durga in some states and to the Tridevi in others.

Raas Garba and Dandiya: Two folk dances originating in the Indian state of Gujarat which are specifically danced during Navratri and are linked to the themes of the festival. (Worth a go!)

Learning activities

The learning is based around the Navratri festival. Find images or videos of Navratri being celebrated such as on the BBC schools service, You Tube or True Tube.

You will also want to find images of three female deities: Durga, Lakshmi and Saraswati for later in the activities.

Basic information about this festival:

  • Navratri is celebrated twice a year.
  • Navratri celebrated at harvest (October) is dedicated to the goddess Durga
  • Durga represents the power of the mother or the female
  • Navratri lasts for 9 days
  • Hindus ask for a good harvest, for peace and prosperity and celebrate the fertility and bounty of feminine power

Lakshmi and Saraswati are also honoured; together Durga, Lakshmi and Saraswati are three different representations of cosmic power.

Explain that pupils are going to learn about the Festival of Navratri when Hindus celebrate the Divine Power they believe is available to all of us (not just Hindus) in whichever form is best for us, in the way a loving mother helps her children. This will help them explore what people think about types of power in themselves and the world and question what role gender plays and what power as a force for good might look like.

Remind them that Hindus believe that God is neither male nor female but is everywhere in everything and everyone. Thus they believe God can intervene to support righteous living (meaning for universal good) at anytime in any form including as a man, woman, child, animal, river, etc. Explain the forms that are celebrated at Navratri are three Mothers.

Ask the pupils to think of words they may use to describe a mother. List these up on a Now ask them to think of activities/actions that they think mothers do. Again capture these on the board. Now consider mothers from the animal kingdom (hunting, fighting off predators, etc.), does this bring forth any more adjectives or verbs?

[N.B. The three archetypes are:

  1. Provider – supplying material well-being and nourishment: Lakshmi;
  2. Protector/Powerhouse – fighting off predators / pure strength: Durga;
  3. Teacher – teaching / explaining / advising: ]

Deepen and widen the discussion to get a good spread of words through as many different ‘forms’ of mothering as possible. Some words like ‘helper’ can be unpacked into types of help.

Ask pupils to work in groups with three very large pieces of paper per group. Ask the groups to write ‘Provider’ in large letters in the middle of the first sheet, ‘Protector’ in the middle of the 2nd and ‘Teacher’ in the middle of the 3rd. Their task then is to write or draw around the key aspects the ideas, actions, tools and questions they associate with those roles. Encourage the pupils to consider the differences between the three aspects.

You may need a fourth sheet (Other) for characteristics that are either more human than divine such as ‘Cranky’ or ‘Bad-tempered’ or don’t fit into the archetypes.

Reviewing the fourth sheets may offer up a potentially very useful broader discussion.

Introduce the images of the three female deities (or ‘Devis’); either handing them out or showing them on the whiteboard, one at a time. Explain that each picture represents a different form of Divine Mother. Explain that Hindus believe that all the power needed to succeed comes to human beings through Divine Mothers providing the three lists of things already discussed, that is, Knowledge (Power of Understanding), Personal Strength (Raw Transformation Power) or Material Abundance (Power of Physical Well- Being). Before exploring the images in detail, give the pupils a chance to examine carefully for themselves the symbols and colours of each picture and see if they can suggest which image goes with which of the archetypes they have defined.

Now go through each deity engaging the pupils’ questions and ideas in considering what each deity is sitting on, holding and wearing. Explain that it is possible to take these definitions literally, i.e., as supernatural beings that may manifest in the world, but that it may also apply to our lives here and now in terms of wanting more of the resources the Mothers offer to be in our lives. Clarify, that just like a human mother, the Divine Mothers do not ‘take over’ and do things ‘for us’. Hindus believe that they assist us in finding the skills and strengths we need inside ourselves.

Put the Lists of words about mothers that the pupils have already compiled on the board below each Deity and ask pupils to add some more words to their sheets that they think Hindus would associate with each of the key aspects.

Ask pupils what sorts of situations might people feel the need for wealth, wisdom or strength. Aim for concrete examples of each of these in their own lives and list them on the board. Who would many Hindus pray to for help with each of these? Go through each ‘need’ and ask How might a Hindu feel those prayers might be answered. Does strength have to be physical? Does physical well-being have to mean money?

Explain that, in the Christian Bible, God is often presented as a ‘Father’ figure (although there are some female metaphors) but that, for many Christians, prayer for help in times of trouble is often directed to holy people called ‘saints’ and there are many male and female saints. This is not because they think the saints are divine or equal to God, but because the saints lived such good lives that they are very close to God and thus have power to ask God to help those who pray to them. Many Christians in the Orthodox, Catholic and Anglican traditions pray to Mary, who, as the mother of Jesus (who is believed to be ‘God and man’), is in the best position to intercede with God to request his help. Can they see this is different from how Hindus relate to the Devis? [Highlight how the female figures in Christian traditions are loving intercessors with God rather than God themselves.]

Ask pupils to list some words that a Christian might use to describe God as Father. What words might they use to describe Mary? Ask pupils to compare her qualities to the three Hindu Deities we have looked at [Highlight similarities, e.g., loved as a mother, as well as differences, e.g. ‘holy not divine’] and to say how they are each thought to make a difference to believers’ lives.

Invite pupils to link things that are important to them, e.g. who helps them, with the way we might offer to help other people, and different kinds of help; physical and mental / spiritual. Encourage them to think about who they might turn to in their own lives. What sort of skills would the person they turn to, need to help them and what form would that help take? How might they help someone who was confused, for example unable to do their homework? or had less money or was physically weaker and being bullied? [This could be a very worthwhile drama lesson with some interesting role-play activities about what they feel is appropriate assistance/relationship with someone with less power / advantages than themselves.]

Broaden the discussion into thinking about how wealthy or powerful countries treat those with less. Ask pupils to say when they think aid or trade are most appropriate. What about Fairtrade? If powerful nations used the qualities of the Tridevi how might that affect their foreign policy?

By now the children would have a good understanding of the three Devis. Hindus remind themselves of this relationship with female divinity twice a year during Navratri. What does this festival look like?

Play the video clips you have found as well as any images you would like to display.

Explain that during Navratri many Hindus fast during the day and then feast and dance in the evening time on traditional festival food. During the fast Hindus only eat foods that can be eaten very simply and with minimal process such as fruit, nuts etc. This is to encourage them to take time out from focussing on their material appetites and wishes but instead to focus on their spiritual goals of personal discipline and following divine guidance rather than personal desires. Ask pupils to identify what it might be good for them to give up for a week even though they might find it difficult to (such as a television program or chocolate) and give reasons. Consider asking them to actually try doing this for parts of the day (or a week!) and perhaps be sponsored for each day they succeed in doing so as a charity fundraiser. Journal their thoughts and feelings if they do it or make up an imaginary journal of someone their age trying to do so.

Explain that once the fasting days and dancing nights are completed (this varies across regions and families, but typically on the 8th or 9th day), a special feast is prepared and offered to young girls. This is to celebrate and reflect on the Divine Contribution of females in families as Mothers, Sisters and Daughters, Creators of Life, Bringers of Love and Good fortune into men’s lives. The nine nights are dedicated as three nights for each of the three divine forms. Thus femaleness has a very special place in Hindu Spiritual life. Can the pupils think of other religions that have special female images [e.g., Christian Saints, Mary, Mother of Jesus, etc]; Are there any powerful females that you look up to or turn to in times of trouble? Why might it be important for some people to turn to women for help?

Ask pupils whether Hindus would traditionally think men or women are more powerful in the family? [No right or wrong answer to this – just a discussion point about who if anyone, might be ‘in charge’?] Who has most ‘say’ in the home? What do the pupils think themselves? Does it matter if it’s Father or Mother? Ask pupils to give reasons for their answers and compare across the class.

Provide pupils with a printed version of the Deities; Lakshmi, Durga and Saraswati. Ask them to work in pairs/small groups to recall aspects of each Deity, labelling the different items with key points about what Hindus believe is being illustrated/symbolised.

Encourage pupils to discuss the details of the pictures in their pairs/groups and then to share ideas on the most important aspects for them. Prompt their thinking by asking whether they can tell which figure represents what sort of Divine Maternal help and whether they can work out why each Hindu Deity is sitting on such a different symbol?

Ask pupils to then add their own labels saying what they think is good about each of the Female Deities symbolic gifts, e.g. ‘The lute plays music’, ‘The sword is powerful’, ‘The book is for wisdom’. Provide pupils with some of these words to help them. [Of course the symbolism goes deeper than this; the idea is to start pupils thinking about how worshipping the different Female Deities helps believers in a variety of ways.]

Now divide the class into three groups. Assign a deity to each group. Ask each group to note what form of ‘Blessing’ their Female Deity represents (Protection/Strength, Provider/Well-being, Wisdom/Understanding). Ask pupils to imagine three (or more) situations that a child or adult might find themselves in when being blessed by their Deity would help. Have one example prepared for each Deity in case they get stuck! Pupils can work out their ideas in smaller groups, type them up on a computer as three separate sheets, then compare across the group. Ensure that the deity’s name is NOT on any of the papers! Collect in all nine situation sheets, shuffle them up and number them 1 to 9. Hang onto these for the next activity (below).

Explain that you would now like them to work out the role and meaning of the Female Deities in a range of situations. Divide the class into nine groups. Provide each group with one situation sheet made earlier. Ask each group to read the situation and to record their answer of which Deity’s power would be most helpful on a piece of paper next to each Situation number – give each group just 3 or 4 minutes for each situation. They then pass their situation on to the next group and so on till all groups have considered all the situations. This might be easier to share electronically so pupils can all consider all the situations at their own pace in pairs on computers. Share and discuss the answers across the class. What advice might pupils give if they were being appealed to for advice about these situations?

Tell pupils the story of how Durga vanquished the Demon.

The gods (Devas) are always in conflict with the demons (Asuras). The army of the buffalo demon, Mahishasura, defeats the gods. The gods are cast out of heaven. They appeal to Vishnu and Shiva for help. These two produce a light from which Durga is born.

She enters into battle with the demon army, slaying every last one. Durga has rescued the gods and achieved victory over evil.

This is the central story of Navratri.

Ask pupils to write their own ‘metaphorical’ story with a character needing to call upon each of the three Deities turn by turn to help him or her through the challenges within the story. The challenges need to be such that each needs the particular blessing of each Deity to overcome the problem. The story should include questions that the main character asks about their dilemmas and how what the consequences might be of following or ignoring the help of the Deities.

An investigation into the links between the Exodus and the Pesach meal celebrated by Jews today.

For pupils with special needs achieving at ‘P Levels’ 1-8).  Originally written by Tina Ward, updated in April 2019.

Learning Outcomes

Emerging

  • Use the name ‘Moses’ and ‘Jews’ or ‘Judaism’ correctly when talking or writing
  • Explain three events which you think are important from the story of Moses

Expected

  • Use three words to describe what qualities a good leader should have and explain why
  • Explain, with reference to the story of Moses and the Exodus, why Moses showed good leadership
  • Explain, with reference to either sensory items of symbols, three aspects of the story of the Exodus

Exceeding

  • Give three reasons why Jews today remember Moses and the Exodus
  • Show understanding of links between the slavery in Egypt and ways people feel trapped today

Key words and concepts

Moses: The most important prophet in Judaism. According to the Hebrew Bible, Moses brought the Law, including the Ten Commandments, from G-d to the Hebrew / Jewish people and led them from slavery in Egypt to the ‘Promised Land’ of Canaan. He is traditionally considered to be the author of the Torah – the first five books of the Bible.

Aaron: The older brother of Moses, regarded as a priest and prophet of the Israelites. Aaron was known as an eloquent speaker; he became the spokesman for Moses when demanding the release of the Israelites from slavery in Egypt.

Pharaoh: title for the rulers of Egypt in biblical times. The name of the pharaoh at the time of Moses is not given in the Bible.

Slaves: According to the Bible, the ‘children of Israel’, also known as ‘Hebrews’, were forced to become slaves to the Egyptian rulers. The descendants of Jacob, who had settled in Egypt after Joseph had become chief minister there, had grown in population and were seen as a threat by the Pharaoh.

Israelites: those descended from Jacob (also known as ‘Israel’), that is, from the twelve ‘tribes’ descended from the twelve sons of Jacob.

Ten Plagues of Egypt: According to the Biblical book of Exodus, Israel’s G-d, (Yahweh) inflicted ten calamities on Egypt as signs that the Pharaoh should release the Israelites from slavery. He finally gave in after the tenth plague, where all the first-born sons of the Egyptians suddenly died one night. At this point the Hebrew people / Israelites began their Exodus.

Passover: Commemoration of the last of the Ten Plagues. According to the biblical narrative, the angel of death ‘passed over’ the houses of the Israelites, and took the life of each of the Egyptian’s first-born sons. Before this final plague, G-d had told Moses to inform all the Israelites to mark their doorposts with lamb’s blood so that the ‘destroyer’ would not visit their dwellings.

Exodus: The name given to the escape of the Israelites / Hebrews from Egypt.

 

This planning uses the idea of ‘burning core ideas’ (developed by Anne Krisman) to express the key subject knowledge to communicate to pupils. Here are some burning core ideas:

Moses is special to Jews because he led the people out of slavery to the Promised Land;

Judaism is the name of the Jewish religion;

Jews believe in one G-d and do not usually use His Name. They sometimes write G-d to avoid using the name in a bad way;

The Jewish holy book is called the Tenakh (Bible);

At the time of Moses the Jews were known as Hebrews (descendants of Eber – an ancestor of Abraham) or Israelites (see above). The Jews spoke the Hebrew language.

 

Here are the further key ideas and knowledge contained in this resource to help you prepare for the teaching and learning activities:

Moses was trusted by people – they followed him out of slavery in Egypt;

Moses inspired the people to follow him – he brought messages from G-d;

Moses led the people; he was their leader. He acted with conviction. With the help of G-d, he found a way through the Red Sea to escape from the Egyptians. Sometimes he was angry with the people when they did not do what G-d wanted;

Moses had many qualities. He could be angry but at times he was caring, kind, fearless, committed, truthful, patient and fair. He trusted G-d;

Moses had a vision of a better future for the Israelites.

 

Learning activities

This planning resource follows the ’5 Keys to RE’ developed by Anne Krisman.

1. Connection – How can we link our theme of Moses and the Exodus with pupils’ lives?

Let pupils know that Moses inspired his people to escape from slavery and risk everything for freedom and self determination. What inspires us to live a good life and helps us to be free?

Explain to the pupils that they are going to be learning about leadership and what makes a good leader who is worth trusting and following. One way in to the topic is to tell pupils about how one person can start a craze that everyone eventually joins in with. In this way, videos uploaded to YouTube get seen by millions of people, e.g. ‘Gangnam-style’, ‘Harlem Shake’ etc. There are also YouTube clips about one person starting a crazy ‘dance party’ at a music festival, e.g., see the one at the Sasquatch Festival 2009.

Ask the pupils to talk to a partner: in what ways is the first person to start a craze a leader? Is it more important that someone joins in and encourages others? Why do pupils think that other people want to join in some crazes? Why do some people NOT join in?

What are some of the names of a leader? Can pupils think, e.g, of ‘teacher’, ‘captain’, ‘ruler’, ‘president’, ‘governor’, champion’, master’, ‘expert’, ‘director’?

Get some feedback and then ask them in pairs again to think of different leaders, e.g., work, school, community, sport, society etc. and to talk about what each one does to fulfil his / her role. What makes a good leader?

Put a picture of a leader known to the class, such as the Headteacher (?!) or a manager of a football team, or the person who leads a school club or music group, up on the board. Ask the pupils to say what they think this person does in their job and how necessary the job is. How do they think the leader got to their position? Does the leader have close supporters? What qualities might they have? Can the leader do whatever they like or do they have their own rules to follow? Do they have any responsibilities relating to religion and belief? How has this person influenced them? Note some key words from the pupils’ ideas as a class list.

Make some of the key words about leadership in their answers [help pupils with some of these: ‘hard work’, ‘confident’, ‘brave’, ‘inspiring’, ‘unselfish’, ‘caring’, ‘honest’, ‘strong’, ‘thoughtful’, ‘wise’, ‘good listener’, ‘generous’, ‘passionate’, ‘positive’, ‘resilient’, ‘responsible’, helps others’] into a musical performance: signing, clapping, drumming, use of other percussion instruments, or chanting some of the words in different patterns and volumes, so, e.g., small groups could select three words or phrases to repeat with clapping rhythms, starting softly and getting louder then softer again. You could take the lead in the performance, to model each part to be played by the groups.

An alternative or extension activity is for pupils to think of the characteristics of a ‘bad’ leader, e.g. ‘bossy’, ‘cruel’, ‘demanding’, ‘overbearing’, ‘ordering’, and to create a musical performance as above.

Ask the pupils in pairs or small groups to decorate a poster about this leader or another of the pupils’ choice, helping them where needed with words about their role, style of leadership and their impact as a leader. The leader’s picture could be in the middle of the page with one third for key words relating to the leader’s role, another third for phrases to describe their style of leadership and the final third for words about their impact on others. For some pupils, rather than words, help them to stick material, tissue paper, sequins, feathers, ribbon, etc to represent the leader’s qualities.

Ask pupils: what do we need help with and what can we do for ourselves? Could we do more for ourselves than we do at the moment?

 

2. Knowledge – How can we communicate burning core knowledge within the theme to our pupils?

Share these examples of burning core knowledge with the pupils:

  • The Hebrews were slaves to the Egyptians
  • Moses was called by G-d to lead his people out of slavery
  • Pharaoh only agreed to let the slaves go after a series of plagues and the death of each family’s first born son
  • The Red Sea miraculously parted to let the Hebrews cross to the other side but the Egyptians who were chasing them were drowned when the waters returned to normal
  • Jewish people remember the Exodus today in an annual festival called Passover [Hebrew = Pesach].

Let pupils know that the Israelites had been good citizens of Egypt since the time when Joseph and his brother settled there many years before the time of Moses. The King (Pharaoh) of Egypt had enslaved them when he became afraid that they had grown so numerous that they might rebel against him, or take sides with his enemies.

To highlight the hardships of the Israelite slave, ask pupils to re-enact the building of a temple through drama actions: the mixing of mud and straw for bricks; the hauling of great loads of bricks to the site; the exhaustion of the slaves in the hot sun; being whipped by Egyptian guards if they slackened; the building of the temple one brick at a time. Use some music to accompany the dramatic reconstruction, e.g. ‘Zavod – the Iron Foundry’ by Alexander Vasilyevich Mosolov. You could film the pupils’ contributions to this activity.

Let pupils know that Moses believed that G-d had spoken to him through the burning bush and that he should ask Pharaoh to let his people go free.

Ask pupils to create a collage made from different coloured paper, showing Moses in front of the burning bush in the desert, with his sandals on one side. Add the feeling of the power of G-d’s words on Moses, using glitter, holographic paper, cellophane, plastic gem stones, etc.

Exodus Question Game

Generate as many questions as you can about the story of Moses and the Exodus. Alternatively a list is given on the following page.

Look at the questions. Discuss which 10 questions best explain the story, the people and the reason for the events. Separate or highlight these 10 questions. Introduce the challenge: to answer ten questions that will help the Israelites escape from slavery.

Provide a game board of 10 steps. Each correct answer moves the slaves away form Egypt and towards the Promised Land.

List of possible questions:

  • Why did G-d choose Moses?
  • Was Moses scared when he led the people out of Egypt?
  • Why did they follow Moses?
  • Did the sea really open for the Israelites?
  • How do we help others in the class?
  • Where can we go that is a calming place for us?
  • What special qualities do you and members of our class have?
  • How do you / your parents or carers / teachers / friends show these qualities?
  • What do they do / say / think?
  • How did Pharaoh / Moses / the Israelites / G-d show these qualities?
  • Why is it important to have a good leader?
  • Why was Moses a good leader?
  • Was Moses always a good leader?
  • Why did the slaves trust Moses?
  • Did Moses make any mistakes?
  • What was it about Moses that impressed the slaves?
  • What jobs did the slaves have to do?
  • What was it like to be a slave?
  • Why were the Egyptians cruel to the slaves?
  • Why was Moses angry with the guards of the slaves?
  • Did Moses ever believe in the Egyptian gods?
  • Why did the Egyptians need the slaves?
  • Why did the Egyptians build temples and pyramids?
  • Why did G-d want the slaves to leave Egypt?
  • Why did the slaves want to leave Egypt?
  • Why did G-d choose Moses to talk to Pharaoh about releasing the slaves?
  • Why did G-d want the slaves released? Or, why was G-d angry about the slaves?
  • How did G-d speak to Moses?
  • Why did G-d speak to Aaron too?
  • When Aaron and Moses spoke with Pharaoh, what did Aaron do to show G-d’s power?
  • Why wasn’t Pharaoh scared?
  • Was Moses always happy with G-d? [The slaves were worked even harder after Moses first asked Pharaoh to release the slaves]
  • How do people celebrate/remember Passover today?
  • How do you think Moses persuaded the slaves the leave Egypt?
  • How do you think the slaves were feeling as they left Egypt?
  • After Moses and the slaves left Egypt Pharaoh changed his mind and wanted the slaves to come back. Why do you think that was?
  • How do you think the Hebrews felt when they saw Pharaoh’s soldiers chasing after them in their chariots?
  • Once the slaves were the other side of the Red Sea, how did they feel?
  • What do you think the Egyptian soldiers that were still alive felt?
  • What do you think Pharaoh felt?

 

Answer the first (and second if helpful) question together. When the correct answer is given, move one square along the game board. Students will answer the remaining questions in three alternative ways:

If pupils have access to computers they can work individually (or in pairs) to complete the questions that help the Hebrews to escape. Ask them to make a record of how many answers they give (incorrect and correct) before they reach the Promised Land.

Alternatively you can run the exercise as a whole class activity with small groups of pupils debating each question and voting on their answer. Ask each group to give their answer. Demonstrate any wrong answers that are given before clicking on the correct one. Award points for giving the correct answers.

A third alternative is to connect the events of the story with the items on a Seder plate. Find a Seder plate template online and print. Display food items on cards, with an explanation as to their meaning (see below). Connect one food item with one element of the story as a class. Find a question that food item relates to and discuss the q. Answer as a class.

Each group sends one member up to collect question 2. The group must agree an answer and bring it up to you at the front. If they’ve got it right they choose another item for the Seder plate, and continue until one group has completed the Seder plate. The first group to collect the complete set of Seder meal items is the first to reach the Promised Land.

When each group has completed answered the questions, teach the symbolism of each Seder item. Ask pupils to reflect on the story and, where appropriate, ask them why they think Jewish people today want to remember the experiences of Moses and the Hebrews every year at the Pesach festival. Share possible answers. Adults can also ask questions and respond.

If time, share the story once more.

 

3. Senses – Which sensory elements are in the theme?

The following sensory activities can help pupils experience something of the Exodus and the importance of the festival of Pesach to Jewish people:

  • Dramatic music to represent the sound of the Israelite slaves building houses and temples for the Egyptians;
  • Pesach (Passover) songs, e.g. Seder Prayer’ from ‘Two Candles Burn’ by Stephen Melzack or ‘Best Seder in the USA’ by the Maccabeats;
  • The scent of Pesach candles;
  • Tasting Pesach food;
  • Feeling the Matzah, cushions etc.

Play a version of a Pesach song to pupils while they use coloured crayons or sponge paint to create the Red Sea.

Afterwards, encourage pupils to add:

  • a black paper cut-out of a pyramid on one side of the sea to represent slavery in Egypt
  • symbols of milk and honey on the other to represent the Promised Landcloth
  • cut-out figures (in blue and white stripe if possible) to represent Moses and the Israelites
  • shiny material to represent the armour of the pursuing Egyptian army
  • black paper to place across the Red Sea.

Ask the pupils to contribute to a composition (including voice, percussion and any other sound effects) to represent moving from the pursuing Egyptian Army (clattering, drumming, the sound of horses and chariot drivers shouting) across the Red Sea (the sound of waves, storm) to the triumphant Israelites on the other side (tambourines, trumpets, whoops of joy).

Explain that once the Israelites had escaped it still took them 40 years to reach the Promised Land! Ask pupils to say when they have been through a difficult time and came out the other side, perhaps even feeling happy.

 

4. Symbols – Which symbols are most accessible in the theme?

Items of the Seder plate:

  • Haroset: made from a mix of apple and nuts. It serves to remind Jews today of the mortar the slaves used when they were building temples and homes for the Egyptians;
  • Lettuce (or other leaves): tastes sweet when you first start to eat it. After a few mouthfuls the taste becomes bitter. Lettuce on the Seder plate reminds Jews of how good life was before they became slaves;
  • Lamb shank: reminds Jews of the temple where they would make sacrifices to God;
  • Parsley: represents the new spring and the initial flourishing of the Israelites. In the Seder meal the parsley is dipped in salt water or vinegar to taste the tears the slaves shed over their suffering;
  • Roasted egg: symbolises the cycle of life – even in the most painful of times there is always hope for a new beginning;
  • Horseradish: represents the bitter taste of slavery. This is dipped into the Haroset to associate the bitterness of slavery with the hard work that went with it;
  • Matzot: Next to the Seder plate will be 3 pieces of matzah wrapped or covered in a cloth. Matzot are made from unleavened bread dough. They are used to remember the haste in which the Israelites left Egypt;
  • Candles: lit to bring light and joy to the occasion of the Seder meal. It may remind Jews of the light that guided the Israelites through the wilderness;
  • Wine: a sip of wine is drunk, even by children, four times during the Seder meal. Wine symbolises how the Israelites celebrated their escape and their new freedom. Jews say, ‘Next year in Jerusalem’ at the end of the meal;
  • Cushions: each seat has a cushion or pillow. At the Seder meal Jews can sit back in comfort and relax. This may remind them of the freedom the Israelites experienced when they finally escaped from slavery. Now they were free to live according to their own laws and commandments.

 

Matzot

Explain that when the Israelites left Egypt they had to rush. There was no time to wait for their bread to rise, so they make it without yeast, producing flatbreads / crackers like Matzot. They risked everything to follow Moses.

Ask pupils to identify people who set a good example and tell them the right things to do.

Help them practice writing the word Leader and play a game of ‘Simon says…’

Candles

Explain that when the Israelites were in the Wilderness escaping the Pharaoh they were, according to the story, guided by a pillar of cloud during the day and a pillar of fire at night.

Turn the light out, close blinds or curtains, and guide pupils around the classroom using candle light. Reinforce the idea of TRUST in the LEADER.

Ask pupils: who can you trust to lead you to safety? (e.g. perhaps get the pupils to think about when they do a fire practice).

Cushions and Wine

Explain that when Jewish people remember the events of the escape from slavery, they recline on pillows or cushions to remind them that they are free.

Instead of sitting on school chairs invite the pupils to recline on cushions and enjoy a cup of fruit juice. Encourage them to exchange ideas on what it means/feels like to be free.

 

5. Values – Which values in the theme speak to our pupils?

Bravery / courage, faith and belief, strength, patience, perseverance, commitment, determination, confidence, inspiring, resilience, knowing weaknesses, getting help for others).

Share these examples of Jewish values with the pupils:

  • Trust in G-d;
  • Act as G-d’s chosen people – keep His Laws (Commandments);
  • Remember how G-d brought the Israelites out of slavery.

Explain to pupils that they are going to learn about one more story about Moses that will help them understand how inspirational he is for all Jews and how he set an example for all Jews to follow.

Using, e.g., the Lion Storyteller Bible (pages 34 and 35), tell some of the story of how Moses led the Israelites through the Wilderness, with the help of various signs: miraculous food and discovery of water in the dry rocks. Ask pupils why they think the Israelites / Hebrews didn’t trust Moses all the time. What questions might they want to ask Moses if they had been following him the Wilderness?

Where appropriate, choose questions to focus on, for example, ‘What things make us worry or be anxious?’ and share possible answers. Adults can also ask questions and respond.

If time, share the story once more. Can pupils identify the parts of the story that Moses was a firm leader, brave, determined, committed, persevering, inspiring, confident and trustworthy? Display these words for pupils whilst they are listening to the story.

Finally, remind pupils of the key question, ‘How did Moses inspire the Exodus?’ Ask them to say when in the story Moses was:

  • brave or courageous;
  • confident;
  • patient;
  • trusting in G-d;
  • determined;
  • persevering;
  • inspiring;
  • trustworthy

Ask pupils when in the story they think the Israelites showed any of the above qualities. Can the pupils think of times when they themselves:

  • needed any of these qualities?
  • wished they had any of these qualities?
  • actually used any of these qualities?

 

Culham St Gabriel’s has teamed up with award-winning film-makers, TrueTube, to produce seven exciting new films to support Key Stage 1 RE. These excellent five minute films are already rating as the most popular on TrueTube. Together with the well-worked out lesson plans that accompany each film they make a substantial resource for introducing key ideas in six major religions.

Each film revolves around a little girl called Charlie and her loveably inquisitive soft toy, Blue. Together, Charlie and Blue investigate an RE-inspired question and they meet people from different religions and beliefs who can help them find the answers they are looking for, enabling Key Stage 1 children to learn alongside them.

 

Script-writer: Kath Yelland

Lesson Plans: Emma McVittie, Linda Whitworth, Dave Francis and Bob Ayres

Zippity-zip, let’s go on a trip! Charlie and her favourite soft toy (and best friend) Blue visit a Jewish neighbour called Rachel to find out what Jews celebrate at the festival of Passover, and how the food they eat helps them remember important things that happened in the past.

 

 

Download the teacher notes

Charlie and Blue in the Classroom (About the Films)

Find out more about how the Charlie and Blue films and teacher notes can be used in primary classrooms.