FOOTNOTES:[1]Whenever ahaggadahis useful as explaining a Biblical passage, it may be taught as part of the Biblical lesson. But the teacher should avoid teaching such legends as may misrepresent the Biblical meaning and even such as are merely extraneous to the subject, as, for example, the legend of Abraham's persecution by Nimrod, for we must be careful that these legends do not usurp the unique place which the Bible as Torah must hold in Jewish life and thought. Thehaggadahis not authoritative; the Bible is.[2]See for instance Genesis 19. 16, 17; 31. 11 to 13; 32. 25 to 31; 48. 15 to 16. Exodus 3. 2, etc.; 23. 20 to 22. Judges 2. 1 to 2; 4. 12 to 14; 13. 17 to 18, 21 to 22.[3]The significance of this cannot be gone into here. An interesting treatment of it is to be found in Wiener's Essays in Pentateuchal Criticism. Pages 47-53.[4]To speak of our race as the Jewish people at any time before the exile of the ten tribes is, to be sure, an anachronism, but we employ it because the child knows that he and his friends are Jews before he knows that they are Israelites or Hebrews.[5]The teacher who is interested will find them discussed in Sulzberger's Am Haaretz.[6]The Hebrew has Medanites.[7]Essays in Pentateuchal Criticism pages 47-53.[8]Do not illustrate this on the blackboard, as Jewish sentiment considers it irreverent to write the name of God on anything from which it will be subsequently erased, or which will be cast aside and destroyed. Instead, illustrate from printed books. If children are required to write the name of God on the blackboard they should be taught to write simply the initial "G" in English or ד or ה in Hebrew.[9]Since the sacrifices have ceased with the destruction of the Temple, the eating of the meal as part of the Seder service answers this purpose. At this meal the Paschal lamb is symbolically represented by the roasted bone, and themaẓẓotandmarorare eaten.[10]In modern times eight days in the diaspora.[11]Of course, such a method of approach is only possible where the child attends services, but it is exceedingly important that provision for attendance at a regular service be made by every religious school.[12]For other suggestions in this connection see Part II, Chapter IV, of this book.[13]See Part I, Chapter IX.[14]Good illustrations of the tabernacle and its appointments, as also of the priestly garments, are to be found among Tissot's Bible Illustrations.[15]There is no direct evidence of this being part of the worship of the tabernacle, but we know it to have been part of the Temple worship and as hymns are common in ancient rituals our statement is probably correct.
[1]Whenever ahaggadahis useful as explaining a Biblical passage, it may be taught as part of the Biblical lesson. But the teacher should avoid teaching such legends as may misrepresent the Biblical meaning and even such as are merely extraneous to the subject, as, for example, the legend of Abraham's persecution by Nimrod, for we must be careful that these legends do not usurp the unique place which the Bible as Torah must hold in Jewish life and thought. Thehaggadahis not authoritative; the Bible is.
[1]Whenever ahaggadahis useful as explaining a Biblical passage, it may be taught as part of the Biblical lesson. But the teacher should avoid teaching such legends as may misrepresent the Biblical meaning and even such as are merely extraneous to the subject, as, for example, the legend of Abraham's persecution by Nimrod, for we must be careful that these legends do not usurp the unique place which the Bible as Torah must hold in Jewish life and thought. Thehaggadahis not authoritative; the Bible is.
[2]See for instance Genesis 19. 16, 17; 31. 11 to 13; 32. 25 to 31; 48. 15 to 16. Exodus 3. 2, etc.; 23. 20 to 22. Judges 2. 1 to 2; 4. 12 to 14; 13. 17 to 18, 21 to 22.
[2]See for instance Genesis 19. 16, 17; 31. 11 to 13; 32. 25 to 31; 48. 15 to 16. Exodus 3. 2, etc.; 23. 20 to 22. Judges 2. 1 to 2; 4. 12 to 14; 13. 17 to 18, 21 to 22.
[3]The significance of this cannot be gone into here. An interesting treatment of it is to be found in Wiener's Essays in Pentateuchal Criticism. Pages 47-53.
[3]The significance of this cannot be gone into here. An interesting treatment of it is to be found in Wiener's Essays in Pentateuchal Criticism. Pages 47-53.
[4]To speak of our race as the Jewish people at any time before the exile of the ten tribes is, to be sure, an anachronism, but we employ it because the child knows that he and his friends are Jews before he knows that they are Israelites or Hebrews.
[4]To speak of our race as the Jewish people at any time before the exile of the ten tribes is, to be sure, an anachronism, but we employ it because the child knows that he and his friends are Jews before he knows that they are Israelites or Hebrews.
[5]The teacher who is interested will find them discussed in Sulzberger's Am Haaretz.
[5]The teacher who is interested will find them discussed in Sulzberger's Am Haaretz.
[6]The Hebrew has Medanites.
[6]The Hebrew has Medanites.
[7]Essays in Pentateuchal Criticism pages 47-53.
[7]Essays in Pentateuchal Criticism pages 47-53.
[8]Do not illustrate this on the blackboard, as Jewish sentiment considers it irreverent to write the name of God on anything from which it will be subsequently erased, or which will be cast aside and destroyed. Instead, illustrate from printed books. If children are required to write the name of God on the blackboard they should be taught to write simply the initial "G" in English or ד or ה in Hebrew.
[8]Do not illustrate this on the blackboard, as Jewish sentiment considers it irreverent to write the name of God on anything from which it will be subsequently erased, or which will be cast aside and destroyed. Instead, illustrate from printed books. If children are required to write the name of God on the blackboard they should be taught to write simply the initial "G" in English or ד or ה in Hebrew.
[9]Since the sacrifices have ceased with the destruction of the Temple, the eating of the meal as part of the Seder service answers this purpose. At this meal the Paschal lamb is symbolically represented by the roasted bone, and themaẓẓotandmarorare eaten.
[9]Since the sacrifices have ceased with the destruction of the Temple, the eating of the meal as part of the Seder service answers this purpose. At this meal the Paschal lamb is symbolically represented by the roasted bone, and themaẓẓotandmarorare eaten.
[10]In modern times eight days in the diaspora.
[10]In modern times eight days in the diaspora.
[11]Of course, such a method of approach is only possible where the child attends services, but it is exceedingly important that provision for attendance at a regular service be made by every religious school.
[11]Of course, such a method of approach is only possible where the child attends services, but it is exceedingly important that provision for attendance at a regular service be made by every religious school.
[12]For other suggestions in this connection see Part II, Chapter IV, of this book.
[12]For other suggestions in this connection see Part II, Chapter IV, of this book.
[13]See Part I, Chapter IX.
[13]See Part I, Chapter IX.
[14]Good illustrations of the tabernacle and its appointments, as also of the priestly garments, are to be found among Tissot's Bible Illustrations.
[14]Good illustrations of the tabernacle and its appointments, as also of the priestly garments, are to be found among Tissot's Bible Illustrations.
[15]There is no direct evidence of this being part of the worship of the tabernacle, but we know it to have been part of the Temple worship and as hymns are common in ancient rituals our statement is probably correct.
[15]There is no direct evidence of this being part of the worship of the tabernacle, but we know it to have been part of the Temple worship and as hymns are common in ancient rituals our statement is probably correct.
Transcriber's note:Minor typographical errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed.The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.
Minor typographical errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed.
The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.