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This lesson offers some historical information about the first Bat Mitzvah, the welcoming of a young Jewish woman to adulthood. Jews had for centuries celebrated a boy’s entry to adulthood with a Bar Mitzvah, meaning, ‘son of the commandments’. In 1922 Rabbi Mordechai Kaplan, a member of the Orthodox Jewish community in New York, performed the first Bat Mitzvah, for his daughter, Judith. This means ‘daughter of the commandments’. As we shall see, not everyone welcomed the move. We will explore historical information as well as information about Jewish belief, practice and community.

Lesson Outline

1. Search online for an image of Judith Kaplan at the 70th anniversary of the first Bat Mitzvah. The image is housed in the Jewish Women’s Archive, there are several versions online. You could also search for other images of Judith and her father Mordechai Kaplan, there are a few.
Give groups 3 minutes to come up with 3 questions about the image.

2) Cut the information below into cards and give a set to each group: (In the download at the end of this page there are ready made cards you can cut out.)

Judith’s father was a rabbi, and he performed her Bat Mitzvah

Bar Mitzvah is when a boy comes of age in Judaism

Judith Kaplan’s Bat Mitzvah was conducted in New York in 1922

No one had conducted a Bat Mitzvah before Judith Kaplan’s.

The young person reads from the Torah in front of the congregation

The first public Bat Mitzvah involved 13-year old Judith Kaplan

There are 316 commandments in then Torah (Jewish holy book)

Bat means ‘daughter’ in Hebrew

Bar Mitzvah means ‘son of the commandments’.

Ask groups to find answers to these questions, using the cards:
– What is a Bat Mitzvah?
– What is a Bar Mitzvah?
– why is the first Bat Mitzvah is significant in Jewish history?

3. Ask groups to predict how this was received in the Orthodox community. Do they think it was welcomed as a positive change, or resisted as an unwelcome change?

4. In fact not all New York Jews supported Judith’s Bat Mitzvah. Write the 4 statements below into 4 speech bubbles and display. Ask groups to identify TWO reasons why Judith’s Bat Mitzvah was seen as a bad idea, and TWO reasons why it was seen as a good idea.

A woman’s sphere of influence is the home, so it is right and fitting that a young woman should be welcomed into adulthood in the home.

Religions need to change with the times. Traditions adapt without destroying the religion. The belief has not changed, just the way of showing it has changed.

Women have more of a role in public life in modern times so it is correct for women to be more involved in public religious ceremonies.

Jewish women and girls have always been ‘daughters of the commandments’. A new ceremony is not necessary.

5. Introduce the idea that religion can be understood as a combination of beliefs, practices and community or tradition; how groups see the world, what they do, and who they do it with. Show a diagram like this. You could give examples of beliefs, practices and community traditions, which pupils have to match to each element to make this point.

6) Using the information squares below, answer the question; ‘Was Rabbi Kaplan seen as challenging religious beliefs, practices or traditions with the first Bat Mitzvah?’

The Torah is the first part of the Jewish bible, consisting of 5 books.

The 613 commandments cover all aspects of community & religion.

The Torah teaches about the Jewish prophets and early Jewish history.

Traditionally only men read from the Torah.

‘Torah’ means ‘teachings’ (Hebrew).

The Torah begins with God creating the universe.

The Bar Mitzvah ceremony is not mentioned in the Torah, or the Talmud (books that interpret the Torah).

The first mention of the Bar Mitzvah ceremony is in the Middle Ages, not the time of the Torah.

Traditionally, only men would read from the Torah in public. Women had no roles of authority in public; in business or religion.

The Jewish bible contains elements of the Bar Mitzvah ceremony. For example, adult Jews fast on the Day of Atonement, and children would begin their fast at 13.

At a Bar Mitzvah ceremony, the 13-year old boy reads a portion of the Torah to the congregation at the synagogue. This is the first time he has read from the Torah in public.

The Mishnah (part of the Talmud) states, ‘”At five years old one should study the Scriptures, at ten years for the Mishnah, at 13 for the commandments…’ (Mishnah Pirkei Avot 5:21)

In this BBC video we meet Me-Me, a Jewish girl, preparing for her Bat Mitzvah. Me-Me will read the Torah in front of the synagogue congregation to become a ‘Daughter of the Commandments’.

In an attempt to answer some questions on the nature of evil from the point-of-view of the Bahá’i Faith, I have looked to the writings of ‘Abdu’l-Bahá, and Shoghi Effendi, key figures in the Faith.

Perhaps the simplest way to explain the Bahá’i teaching about evil is to compare it to light and dark. Light is a physical reality, whereas darkness is the absence of light; it does not exist as an entity itself. In the same way, the Bahá’i Writings refer to evil as the absence of good:

Evil is non-existent; it is the absence of good; sickness is the loss of health; poverty the lack of riches. When wealth disappears, you are poor; you look within the treasure box but find nothing there. Without knowledge there is ignorance; therefore, ignorance is simply the lack of knowledge. Death is the absence of life. Therefore, on the one hand we have existence; on the other, nonexistence, negation or absence of existence.¹

One of the questions asked whether an act of evil can be categorised as both natural and moral – which I understand as asking whether, if we act upon our natural impulses, we can still be judged in a moral way. Emotions such as anger are not ‘evil’ in themselves – we have the ability to feel them for a reason – but how we choose to use them determines whether our actions are ‘evil’ or not.

The answer to this is that desire, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So, if a man has the desire to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy. … It is the same with all the natural qualities of man… if they be used and displayed in an unlawful way, they become blameworthy. ²

Sometimes people consider natural phenomena – earthquakes, floods and so on – as evil, asking why, if God is good, He would allow such things to happen. ‘Abdu’l-Bahá’s explanation can also be extended to the natural world: these phenomena are not evil in their own right but can cause untold pain and suffering to us. They are ‘evil’ in relation to us, but are not in themselves: if a volcano blows but injures no-one, is it a ‘good’ volcano in comparison to the one which erupts and destroys a village? It is our challenge as humans sharing this planet to increasingly understand natural forces and phenomena and help each other to be safe. So too, perhaps, with the damaging behaviours of some people.

Suffering is both a reminder and a guide. It stimulates us better to adapt ourselves to our environmental conditions, and thus leads the way to self-improvement. In every suffering one can find a meaning and a wisdom. But it is not always easy to find the secret of that wisdom. It is sometimes only when all our suffering has passed that we become aware of its usefulness. What man considers to be evil turns often to be a cause of infinite blessings. ³

One final question I have been asked is whether it is possible to gain true happiness without natural evil. This is a thread which runs throughout religion, and the following passage seems appropriate:

‘’The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most.’ ⁴

Perhaps ultimately, it is how we react to the actions of others, the choices we make and the situations in which we find ourselves that define evil for each of us throughout our lives.

Sources:

¹‘Abdu’l-Bahá, Foundations of World Unity, p. 76-79

²‘Abdu’l-Bahá, Some Answered Questions, pp. 250- 251

³ Shoghi Effendi, Unfolding Destiny, p. 434

⁴ ‘Abdu’l-Bahá, Paris Talks, p. 178

Some classroom ideas

Tasks

Look at these quotes and consider what Baha’is might believe about evil, suffering and human behaviour

1. ‘Evil is non-existent; it is the absence of good’
2. ‘If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy;’
3. ‘Suffering is both a reminder and a guide.’
4. ‘The mind and spirit of man advance when he is tried by suffering.’

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

This study-set is suited to various parts of GCSE Catholic Christianity and Christianity options. It provides material relevant to exam questions about why working for justice or love of neighbour is important to Christians, and / or Christian perspectives on equality or religious discrimination. It should extend students’ knowledge and understanding beyond the standard text books.

This study-set is suited to philosophy and ethics components of A level religious studies courses. It draws on work by the philosopher Erik J. Wielenberg and should extend students’ knowledge and understanding beyond the standard text books.

Watching the news in January 2020 resulted in many of us praying for peace. This month I thought it would be appropriate to discuss the term peace in a general way.

Islam understands the relationship between God and the creation to be one of harmony and balance with everything in due order and in its rightful place. It is then in a state of security and safety; a state of deep and abiding peace. This comes about when the whole of creation functions according to the great designer’s plan; when everything is obedient to God.

Arabic is a language in which most words are based on three-letter roots. Such a root carries within it a whole range of meanings. All the words that are based on that root form a family of words with a shared set of meanings.

One such Arabic root is made up of the three letters slm. This root carries that range of meanings that were mentioned above. By adding vowels to the root, we can make a series of words as follows:

s l m

i s l a m

m u s l i m

s a l a m

We can see the three-letter root slm running through all three words.

Now we can ask:

What is islam?

And answer: islam is that natural state of the whole of creation in harmony, balance, justice, peace etc. with God and within itself, which is the way that God created things and the state in which God wants them to live. This can only come about when everything lives according to the designer’s plan, which for human beings means choosing to submit our wills to the revealed ethical divine will. Only then will we and all creation flourish in this world and the life hereafter. Our second word, muslim, is an adjective based on the same root; it describes something in the state of islam. We can say that God creates the universe in the state of islam.

You might also recognise the third of our words, salam, from the greeting that Muslims exchange: Salam ‘alaykum. This is often translated as, “Peace be with you” but we can now see its deeper meaning: “May you come ever more fully and completely into that state of perfect peace, which is islam, which will only come about when you submit to the divine will in every way” [Q. 33:44]

Salam requires that state of abiding islam that is built on justice, etc. This is not something that just happens but it is built and maintained by human beings struggling to learn, rationally understand and live out the requirements of the revealed ethical divine will. Thus, salam means more than a meagre “peace” describing the absence of war and want, it is something much more far-reaching: the Islamic understanding of peace is that state of the whole of creation in justice, harmony and obedience within itself and with the creator.

The Qur’an tells us that this life is a test; an opportunity for human beings to put into practice the guidance of God, to do good and keep away from wrong [Q. 18:7]. Temptation is to be resisted with all one’s strength. This struggle is first of all an inner one, against our own lower inclinations, our laziness, impatience and arrogance.

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

“Should I work occasionally on Shabbat if I am struggling to find a job?” was a question sent to the Jewish Chronicle’s ‘Rabbi, I Have a Problem’ feature. The Orthodox rabbi’s response concentrated on the importance of staying true to the faith. “If you betray your principles by working on Shabbat, you will lose a part of yourself that will be very hard to reclaim. Be true to yourself and you can never go wrong.”

The Reform rabbi looked more practically at the matter, suggesting that the writer go to employment organisations that support people who keep Shabbat, or which are known for their flexible working conditions.  He also alluded to the German Reform Rabbi Leo Baeck’s concept of ‘Sabbath moments,’ not keeping the full Shabbat but elevating certain times, such as making Kiddush on Friday nights.

The area of work and Judaism is positive to explore in the classroom, as it puts the faith into a modern, living context. It also encourages practical peace-making – how can we find a solution to difficult dilemmas?  How can people from different beliefs and traditions work happily side by side?  How can we offer support to people who hold different beliefs when they face harassment and racism?

Some questions for pupils to discuss in groups could be:

I keep the kosher food rules but want to be a chef. What should I do? 

This dilemma was first mentioned to me by an ex-pupil, who had special needs and worried that his job choices would be even more limited if he could not taste certain foods. There are now far more vegan and vegetarian restaurants which would suit an employee who would want to keep away from ‘treif (non-kosher food)’ if they cannot get a job in the kosher sector. Also, I note that a famous TV chef – Tom Kerridge – has a shellfish allergy and lets others from his team taste these dishes. However, the answer is not, as one pupil suggested, just taste a little non-kosher food, as it won’t matter.

I am a doctor in A and E and usually don’t work on Saturday as I am Orthodox. However, this week no-one else can work on that day. What should I do?   

A key Jewish concept is ‘pikuach nefesh’ – preservation of life. This should always come first.  A Biblical quotation for this would be, ‘Do not stand by idly when a human life is in danger.’ (Leviticus 19:16). There is also the quotation used in Schindler’s List, “Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world.” Jerusalem Talmud, Sanhedrin 4:1 (22a). Pupils can discuss how the doctor could have ‘Sabbath moments’, for example, saying Shabbat prayers in his break.

I wear a kippah and work in a recycling centre. Some of my work mates make fun of me every day. What should I do?

This is an opportunity to discuss workplace bullying and discrimination. Pupils should not feel it is acceptable for people to experience hatred at work simply because of their beliefs and there are laws (2010 Equalities Act) and procedures to deal with this. Role play could encourage pupils to show how to support someone who is facing anti-Semitic harassment at work.

I know someone who is poor. I don’t know whether to give them money or to help them get a job. What do you think?  

Here, Maimonides’ Ladder of Charity could be mentioned (Mishnah Torah 10:7-15). The highest level of charity is giving someone a gift or loan, or helping them into work, so that they don’t need to be dependent on charity anymore. The dignity of having a job is very important in Judaism.

I am an Orthodox woman who dresses modestly. My new manager at my hairdressers’ says I must wear a short skirt at work. What should I do?   

This is indirect discrimination and will be in breach of the 2010 Equalities Act. An employee would have to justify their decision on health and safety grounds, which is obviously not the case in the example. Pupils could discuss ‘tzniut’ – Jewish customs on modest dress – and how it connects with Muslim women’s dress code.

Finally, it is interesting to consider the whole area of Jewish workplace ethics. How should we behave at work?  Is it acceptable to gossip about workmates, take home stationery, use work time to sort out our social life, to tell lies in order to sell things?  Some key teachings are

• You should keep your distance from a falsehood – Exodus 23:7
• For one positive act leads to another positive act and one transgression leads to another transgression – Ethics of the Fathers 4:2
• What would be hateful to you do not do to others – Hillel, the Babylonian Talmud
• Even a good deed, if done (without permission) in the employer’s time is a sin – Path of the Just
• A good name is better than precious oil – Ecclesiastes 7:1

Jewish Principles in the Work-Place, a resource from JABE (Jewish Association for Business Ethics)      https://www.scojec.org/resources/files/workplace_ethics.pdf

The Employer’s Guide to Judaism, a resource from the Board of Deputies of British Jews  https://www.bod.org.uk/wp-content/uploads/2015/09/Employers-Guide-to-Judaism2.pdf

https://www.thejc.com/judaism/rabbi-i-have-a-problem/should-i-work-occasionally-on-shabbat-if-i-am-struggling-to-find-a-job-1.148045

https://www.scojec.org/resources/files/workplace_ethics.pdf

This resource was written by Hannah Mandelbaum, one of RE:ONLINE’s Email a Believer team. If your class would like to ask a Jewish representative any questions about their faith, or to see answers to previously asked questions please visit http://pof.reonline.org.uk/people-of-faith/judaism/

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

During National Interfaith week our Imam planted trees outside the mosque alongside the Chief Rabbi, this was part of Mitzvah day which is a day of faith-based action. I, along with some of my students, also participated. I think it is really important for our faith leaders to set examples for the rest of the community and images such as faith leaders working for the common good speaks volumes. Our students have linked up with young people from our neighbouring synagogue and have formed a social club

Outside mainstream education there is an impressive range of initiatives, projects, websites and resources, much of it galvanised by the excellent Inter Faith Network and their growing membership, who have been the pioneers and main inter-faith drivers for almost thirty years.

The Quran commands Muslims to “Vie, then, with one another in doing good works!” Planting trees in Islam is a form of charity and is a step in the right direction for helping reverse the effects of climate change. Muslims are required by Islam to keep the environment around them pure and clean. True Muslims are those who appreciate the beauty surrounding them. This may explain many of the Prophetic hadiths that talk about the merits of planting trees and other acts that benefit people.There is a hadith saying, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” This is a form of sadaqah jariya which means that such an act will continue ton benefit a person after the person dies as well.

Inter-faith activity is defined as ‘the collaborative promotion of dialogue, co-operation, understanding and action of different faith groups in order to develop a more cohesive society’. 

A cohesive society is one where there is a common vision and sense of belonging for all communities; the diversity of people’s different backgrounds and circumstances is appreciated and positively valued; those from different backgrounds have similar opportunities; and strong and positive relations are being developed in the workplace, in schools, and within neighbourhoods.

A lot can be learned outside the classroom and young students can meet religious leaders and ask them questions about anything they like.

Visiting sacred space is another excellent way whereby students can get a feel of what it is like to be a follower of a faith. There is awe and wonder when entering the space that is sacred to people of other faiths. I visited East London mosque during a meeting of the Religious Education Council. I was amazed to hear that almost two thousand people use the mosque every day for their daily prayers. Whilst I was there three coffins were being brought in whereby after the mid-day prayers people would then take part in the funeral prayers of the deceased. The mosque had a minaret and there were loudspeakers that were used for the call of prayer. I remember how unusual it was to hear the call to prayer on the streets of London!

There were fantastic displays on the walls where a verse was cited about a particular topic like marriage for example and then a small image was painted to illustrate the topic. Visiting East London mosque was nice for me during National Interfaith week because it is not a mosque I normally go to because I go to a mosque which is nearer to where I live. It was interesting to learn that part of the building used to be a synagogue and before it was sold they there were very good relationships between the two communities illustrating the peace and harmony that can result when people respect each other regardless of their faith or belief.

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