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Pedagogical Almanac
"New Jewish school" |
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Pedagogical Almanac
"New Jewish school" |
Gissiana Velichko (Dnepropetrovsk) TEACHING THE TOPIC OF “TSEDAKA”
The revival of Jewry in the Ukraine is going on very intensively. Synagogues overcrowded on holidays, multiple Jewish schools – this all witnesses the growing interest towards Jewish traditions. The possibility of studying them at school is attractive enough, but imposes a great responsibility. How to make a plan of a lesson? What material is to be studied first? Are these lessons of any real use? These and other questions arise among teachers of Jewish schools all through the former USSR. Unfortunately, school cannot allocate more than 80 'academic hours' per year for lessons of tradition, which means 2 lessons per week at average. The absence of a commonly accepted program enables teachers to select topics upon his/her choice. Taking into consideration that the topic “Holidays” can usually be considered well-studied after 2-3 years of study, it's time to arrange the program and to devote the time between Sukkoth and Chanukah to the study of new topics. One of them, which, to my mind, is very important, is the topic “Tsedaka”. It has never been studied deeply and thoroughly here. Lack of systematized material and of methodological works makes it difficult for the teacher. On the other hand, the perspective to realise the theoretical knowledge that pupils receive at the lessons is rather attractive. We consider that the topic “Tsedaka” should be an integral component of the curriculum on “Jewish tradition” for Jewish schools. As a textbook we can recommend the book “Tsedaka” published by Joint in 1993 under the supervision of an experienced teacher Shoshana Kligman. Parallel texts in Russian and Hebrew make this book very convenient for studying Hebrew through Jewish tradition, which is, from my point of view, the optimal variant for Jewish schools of the FSU. How old should the pupils be to study this material? No doubt, any age group can perceive it. But I think that children of 9-13 will reveal maximal activeness in applying of the knowledge obtained. This supposition has its grounds. The society “Culture and Mercy” has been working for almost 3 years at our school. Its activity was initiated by the religious community. And it is children of 3-6 grades who are the society's most active members. But, unfortunately, their activity resembles the 'young pioneer' past of the Soviet school. Natural human need to perform kind deeds is ruined by formalism. We should not forget that in fact the former 'timurovsky' groups used to do absolutely the same with what the current members of “Culture and mercy” society are doing. The class teacher or a pioneer leader would gather children and tell them, in a heartfelt manner, that there and there live several very lonely people. And nobody except the state takes care of them. And it would be very good to become as if a family to them. What happens next – everybody sets to this affair with great interest but after two or three visits the initiative dies away and if the adults don't remind, the old people soon become forgotten. We can't say that our children are hard-hearted, but such lessons of “official” mercy under the teachers' supervision can't be fruitful. Such notions as “gmilut khasidim” and “tsedaka” should become children's natural need. I hope that the cycle of lessons on the topic “Tsedaka” can make children's work more sensible and more inspired. Each form of our school has its kupat-tsedaka (a box for gathering donations). As a rule, it is opened after it is full. Sometimes we do it when we hold a centralised money raising at school. This process, I think, should look more attractive in primary school. For example, we could put an artificial tree and a box with detachable leaves near the kupat-tsedaka. We make an agreement with the kids that each time, putting money into the kupat-tsedaka, the child hangs a leaf on the tree. And when the tree becomes green, we open the kupat-tsedaka. Before beginning the conversation with children on the topic “Tsedaka”, it is necessary to make some preparation. First of all, it is to tell the children that it would be nice to have a hand-made kupat-tsedaka at home. Second, just before the beginning of the cycle of lessons on “Tsedaka” we advise to address to the parents in the written form via the children. Here goes a sample text of the letter:
PROGRAM
The aim of the cycle is to explain the notions of “tsedaka” and “gmilut chasidim”; to initiate pupils' activity in the community life; to wake up parents' interest towards Jewish traditions. Conversation about kindness Children are given the possibility to tell about their life experience or about the books read, in which there is the notion of “good”. Here is what I've heard at my lesson: — In our house there lives an old lady who has no relatives. Once, when I was little, mom told me about her and when they bought me an ice-cream, I wanted to give a half of it to this lady. Everybody in our house gives her some food. Now I sometimes buy her bread or something else. — I found a bird on the street and the bird couldn't fly. I brought it home but wasn't able to save it and was very sad because I felt sorry for it. — In our street there lives a poor gypsy family, they have many children but everybody is afraid of them and the parents forbid being friends with them. But I have become friendly with a girl from this family and mother scolds me and other children have begun to ill-treat me. But I still meet with this girl. — My father is very good at fitting and mending. So if somebody in our house has a tap running or broken, he always goes and repairs, even if it happens at night. And when they offer him money he never accepts. My granny says it is very foolish but I think she is wrong. — My neighbors are believers, but not Jewish. They usually receive good things from the USA or Sweden in their praying house. And these things are distributed for free among those who attend their church. — A lot of oil from America was brought to our synagogue and it was given for free – not only to Jews but to goim as well. Discussion and questions After a child's story about what good thing he or she has done, he/she is asked a set of questions. The questions are designed in a way not to help the child to give the right answer. And the answers help to understand how the child understands what is good, whether he can do something good at his own expense for a fellow person, in what environment the child lives. For example, the questions can sound like this: “Why did you act like this? Did you want to do it? Do you think you parents enjoy finding time to help other people?” But if the last question sounds like “Do you think you parents enjoy spending their time to help other people?” it will change a lot. We see that the difference is in just one word: “find time” or “spend it”, but it makes a significant difference! Then we read aloud the story “Why the tree has blue leaves”. The questions, which the teacher asks his pupils, may be different. They depend on the class mood and the teacher's individual qualities. What is important is that it is the moment when the teacher proposes the notion of “gmilut chasidim”. Why the tree has blue leaves. At the art lesson it appeared that Lisa had 2 green pencils in her pencil box and Alina had none. Alina asked Lisa: - Please, lend me a green pencil. Lisa thought and answered: - I should ask my mom's permission. The next day Alina came up to Lisa during the break: - Has your mom allowed? - Lisa sighed and said: - Mom isn't against, but I haven't asked my dad yet. - OK, ask your father, - said Alina Next day before the art lesson Alina once again asked Lisa to give her a green pencil. - Has your father allowed? - Yes, he has, but I am afraid you will break my pencil. - I promise I won't. I will use it very carefully, - promised Alina. - OK, but please don't press. And don't sharpen. And don't put into your mouth, the slate may get soaked. And don't use it much. - I just need to color leaves and grass, - said Alina. – I have already drawn the tree. - It's too much, - Lisa became nervous. – the pencil may get blunt. Alina looked at Lisa in silence and stepped aside. Lisa ran after her. - What's up, Alina? What's the matter? I just wanted to say that the leaves get yellow in autumn anyway. And let the grass be green. Please, take the pencil! - Thank you, I don't need it, - Alina thanked in a sad voice. At the lesson the teacher said: - Alina has drawn a nice picture. But why are the leaves blue? - Just because I don't have a green pencil, - answered Alina. - And why didn't you ask your friend? – Alina was silent but Lisa blushed: - I tried to give it to her, take my word, - she whispered. The teacher looked at both girls and said: - One should give in a way another person would like to take. Comments for the teacher The notion of “gmilut chasidim” covers a number of Torah commandments. All the mitzvot concerning relations between people are embodied in this notion. And, though we distinguish between “gmilut chasidim” and “tsedaka”, the latter can be regarded as a variant of performing mercy. The Torah and texts by our sages abound in stressing the value of the “gmilut chasidim” mitzva. The human society cannot exist without morality and social justice, compassion and righteousness, a model of which is “gmilut chasidim”. In a wider sense, the notion of “gmilut chasidim” includes all kinds of disinterested aid: visiting the sick, support to students, organization of funerals, hospitality, reconciliation of the quarreling, support of the to-be-wed couple, care for the elderly, feeding the hungry. The final part of the lesson In the last 5-10 minutes of the lesson the teacher recites to the pupils the legend about the righteous man who happened to get to the world-to-come during his life. This legend contains an important lesson. Before reading the legend, warn the children that they won't hear the end of the story and should make it up at home. In this case they will listen more attentively and are more likely to involve adult members of their families into the process of completing the story. Next lesson you will hear the variants of the end of the legend. After summing them up and spending some time on discussing them, read the original variant to the children. This means of studying texts suits well for primary school pupils, as well as for older ones. Legend about the righteous man One righteous man was shown the world-to-come by God. He was brought into a hall in a heavenly palace where he saw many people sitting around the festive table. The table was full of luxurious dishes but all of them remained untouched. The visitor looked at the people around the table with great surprise as they were severely starving and prayed for a piece of bread with tears though delicious dishes were in front of them. — If they are hungry, why don't they eat what stands in front of them? – he asked his Heavenly companion. — They can't eat themselves, - he explained. – Look, their hands are bound in a way they can keep them only straight in front of them. So no matter how hard they try, they can't put a piece into their mouths. — Yes, is a real hell, - agreed the righteous man. The heavenly companion brought him farther. In the next hall the righteous man saw another table as luxurious as the previous one and full of the same delicious dishes. But the people sitting round it looked rather pleased. The righteous man was very surprised to see that the hands of these people were bound in the same way as the hands of the hungry people in the previous hall. Turning round to his companion, he asked: — How these poor creatures can look so pleased, if they cannot bring the food to the mouth? — Look attentively, - asked the heavenly companion, - and you'll see that they feed each other. The righteous man looked and it appeared that each of those sitting round the table was feeding his neighbor heartily, searching for best pieces. — Oh, it's a real heaven! – exclaimed the righteous man — You are right, - agreed the companion. – what differs hell from heaven is only the readiness to help the fellow man. As a rule, this story impresses the children greatly. Such an emotional state of the children makes the basis for apprehension of this topic. It is very important for the children to leave the lesson with the wish to continue the conversation. Home task For the home work children receive the list of “gmilut chasidim”. In this list they have to find the place for the kind deed they told (or wanted to tell) about at the lesson. At home children can also add something specific to the list – it would be great. But at the next lesson we will analyze with the children, whether it is something new, or such a kind of “gmilut chasidim” is in fact already on the list. Besides, the children are asked to invent independently the end of the legend. Younger children like to draw what they have learnt. If somebody wants to, let them draw.
Fixation of the notion "Gmilut khasidim" First of all we check the home task. It is necessary to discuss with the pupils whether they have classified their examples of "gmilut khasidim" right. "Tsedaka" It is better to begin with the question “What is “tsedaka”?” This word is very popular among the Jews of the FSU. It is used more and more often in schools and in communities, but what is interesting – as a rule nobody is able to give a correct answer to this question. Usually children say: “It is a money box for gathering alms”, “It is a money box, which stands in the synagogue”, “It is a donation” or something like this. Having listened to the children's opinion, we introduce the notion of “tsedaka” in correspondence with the Jewish tradition. Notes for the teacher The word “tsedaka” derives from
Discussion and questions The right of the poor for help is based on the acceptance of the Creator's supreme right of ownership. A landowner who lives by the fruit of his labor shouldn't forget that only God has the right of ownership and therefore the land as a common heritage belongs to all God's creatures. The spirit of the Bible, which is revealed in such an attitude towards natural values, inspired the Talmudic sages for the same attitude towards other earthly values, which fall to one's lot by the fate's will. Though the right of private propriety is generally approved in the Talmud, it is limited by the reasons of social justice. According to the Torah the tenth part of our income definitely doesn't belong to us. And the action of social justice is that we give back what belongs to the needy and not to us. To make it more clear for children, we can compare giving tsedaka with income tax, which goes for social needs. To give money just to give it is not considered a right contribution into charity. In Jewish ethics charity is never regarded as a means of acquisition of divine grace by the generous benefactor. Charity's aim is to facilitate the suffering but not to favor laziness and idleness. The features of tsedaka After giving the theoretical idea of the tsedaka we can turn to describing its features. Children are usually greatly impressed with rabbi Iehuda's words about what tsedaka is. Especially children with sharp wit like his logic.
So, tsedaka saves from death. It will be good to tell children another story connected with such quality of tsedaka. But warn them they won't hear the end of the story and will have to write it themselves, the way they did at the previous lesson. Recommend them to do the homework together with their parents. For parents to be able to help, children will have to tell them the beginning of the story, which they have heard at school. It will be useful for both.
Home task Giving the children the home task, you should explain that the final part of the story should tell about such a deed by rabbi Akiva's daughter, which could have saved her from death. In two lessons we are to make a class project on the topic “Tsedaka”. For this purpose we ask to find out the addresses of the needy people living in children's neighbourhood. What do these people need? How can we help them? Checking the hometask Children propose their variants of the end of the story about rabbi Akiva's daughter; then the teacher reads the original end of this story. Don't spend much time on discussion. What is important is to see how the children understand the ability of tsedaka to save from the death. Somebody can think that it is a magic attribute of the money itself and the teacher should overcome this error. Tsedaka makes life longer and richer These properties of tsedaka were told about in Talmud and Midrash.
How to give tsedaka As the children from our school visit the synagogue rather often, I asked them 2 questions. The first one was: “Have you seen beggars near the synagogue?” and the second one: “Have you ever been near the church and what have you seen there?” I heard much interesting: — There are no poor Jews outside the building but there are a lot of them inside. — There are no poor Jews at all — Beggarly Jews don't stand at the synagogue but stand near the church because there people give them more — Jews do not beg at the synagogue because they feel ashamed. The next part of the lesson is wholly dedicated to the principles of giving tsedaka. You should write on the blackboard: Principles of giving tsedaka:
Children are given the texts, they have to answer the question: Which principle of giving tsedaka is dealt with in each of the texts? (in written form) Text A Story about Shimon the Merchant
People who receive tzedaka are sometimes ashamed of their poverty and, when giving tzedaka, we should act in a way not to hurt their feeling of self-dignity. Text B Story about Aba Khilkiya and the sages
It is not enough only to give the money; one should do it with all his heart, but not against his will. Text C Bread and Pie
When a person is asked to help, he shouldn't postpone it, as it was said: “Don't tell your fellow man: “Come again tomorrow and tomorrow I will give” if you have with you” (Mishley, 3:28). Postponing can lead to misfortune, be it even done with best intentions. Notes for the teacher At this lesson we check to what extent each pupil can think independently on the topic studied. Children should understand that for fulfillment of the mitzva of “tzedaka” it is not enough just to help a needy person. The true sense of this mitzva is revealed best by the sages: “It is not said: happy is the one who gives to the poor, but it is said: happy is the one who cares for the poor”. The highest level is reached by the one who gives a needy person forces to recover the feeling of self-dignity and belief in himself, who unobtrusively helps him to get blessed with independence.
Eight variants of giving tsedaka Several days before this lesson we give children a questionnaire: There are 8 variants of giving tsedaka
I give tsedaka not because I like to do it. I work hard to earn the money. But I have been taught since my childhood that Jews should give tsedaka. I don't want to differ from others. But I don't understand why the poor don't work.
I give tsedaka to many poor people and they don't know it is from me.
I give tsedaka when asked to.
I always understand whom to give and whom not to give. I give before I am asked.
If I give somebody, it is only once. We have opened professional courses and help people to find job after them.
I like to give tsedaka but I don't want to get in contact with the poor. So I give the money to my friend and I don't care whom he gives it.
I have a box in my garage where I put different things. Once a week I open the garage, the needy come and take what they want.
I give tsedaka not always but when I do it I enjoy it. I try to do it in a way for the person who gets it to enjoy it too.
I asked the children to discuss this material with their parents. They came to the lesson with, as they thought, their own opinions. But it was the first time I felt that the parents had got interested: in children's answers I heard the opinions of their parents. It proved once again the truthfulness of the supposition about the leading role of the family in all matters concerning relationships with other people. The necessity of meeting with parents became obvious. By the way, after such “home tasks” parents get more eager to take part in other school events. Notes for a teacher Work with parents on the “levels” of tsedaka may require teacher's deeper penetration into the topic. Rambam distinguished 8 types of tsedaka. The criterion is the shame felt by the recipient – the more is the shame the less is the merit of the benefactor.
For this lesson children brought their kupat-tsedaka. The questions “Have you brought your tsedaka?” or “How much have you brought?” were forbidden. In the center of the class there was a box and before the lesson every children put there the contents of his/her kupat-tsedaka. The class teacher and me did the same. I should confess that this lesson brought much unexpected. Children's families with all their pluses and minuses opened before us. We sometimes learnt about the children and their parents the things we'd better not know. For example, one girl said that she preferred the way of giving tsedaka when the garage is opened and everyone takes what they want. Indeed, her father has a garage and indeed in his garage there are a lot of boxes with different staff. But as a matter of fact, it is not his garage, but of one of American charity organizations. Another example. One boy, usually not talkative, spoke out in a kind of big boss tone that it is necessary to give people the possibility to earn, that it is bad to corrupt people with sops. Of course, he said, it is necessary to spend money for professional courses, and later it will bring the money back. I could see not a boy in front of me, but his father, a successful, self-confident man. For the class teacher it was a surprise that the pupils of the 3rd grade are interested in this topic. Each tried to speak, each was a personality, and each represented not only himself but also his family the way he had never done before. It was a wonderful moment when I taught pupils to listen to each other without interrupting. Everyone was active but each of them was listening patiently because he himself wanted to be listened to. In the end of the lesson we counted the money gathered. The children received a home task to make a project of spending the money with charity aims. Of course, to fulfill this task the children needed their parents' help. The children had to learn the prices of products, things, services, which brought them closer to the real life. In our conditions children of this age are usually rather far from real life. Thus, by the next lesson I was expecting concrete proposals from the children. Before the end of the lesson we recollected what tsedaka is, what “gmilut chasidim” is and how these notions can be brought into life.
The final lesson To this lesson children came with their proposals. I should say it was a very difficult lesson in organizational matters, for everyone wanted his project to be accepted. I made a list of the main ideas proposed in the projects:
Having voted, we accepted the proposal to donate the money to an orphanage. Our school is in constant contact with an orphanage for physically disabled children. It is a non-Jewish institution. Our children have visited the place more than once. They saw what children eat in the orphanage, that is why they decided to buy foodstuffs. One of the fathers took several kids into his car, they bought everything and brought to the orphanage. To the problem of teaching the topics of “Tsedaka” and “Gmilut chasidim” in high school After the successful experiment in primary school we wanted to immediately repeat the success in senior forms. But having begun the lesson on the topic of “Gmilut chasidim” in the 10th form I realized that I was just wasting the time. Scepticism, absence of understanding and belief in what I was saying were what I saw and felt at the lesson. It was not new for me that it is very difficult to conduct lessons in tradition in high school. But here it was not difficult, it was just waste of time. In Israel and in the West programs of social support performed by pupils of high schools have been successful enough so far. Let us talk about one of them. In the beginning of a school year teenagers receive working lists with possible ways of rendering help to the elderly in their free time. It is not a facultative but an obligatory task, which is included in the curriculum. Here go the approximate contents of the working list:
As experience shows, it is better to form workgroups of two pupils. For a pair it is much easier to get in contact, to overcome the feeling of awkwardness, which appears during the first meeting. Lonely old people severely need emotional warmth. If contacts with teenagers help them feel this warmth, then, even being unaware of the existence of the very notion of “gmilut chasidim”, the children will fulfill a mitzvah. Theoretical knowledge will come later, but the participation in this sacred action will last. It is possible to ask pupils to put down what they associate with the phrase “old age”. Of course, there is going to be a lot of negative notions, because it is difficult for a young person to understand what old age is. For the contrast propose them your associations to the word “youth”, for example indifferent, unreliable, merry, impudent, untidy, pushy, beautiful. It is very likely that the children will show some reaction. Using this chance, discuss with them what happens when someone builds his attitude to other people basing on generalizations – be they ethnic, religious, or age ones.
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(tsedek) – justice. Not mercy, not donation, as in some other religions, but justice. To share with the needy is a real act of justice. Giving a tsedaka you become a mediator between God and the needy.