Waltham Forest Agreed Syllabus for Religious Education
7. Judaism
Judaism Key Stage 3
1. Statutory content
2. Unit 5: Jewish identity
3. Unit 6: Jewish life
JUDAISM Key Stage 3
God
Jewish belief about God
God’s relationship with humankind
God’s chosen people
– Abraham and the Covenant
– The Patriarchs and their
descendents
Understanding God’s ways –
Abraham & Isaac (testing)
Torah
The Torah
A portion is read every week
Laws & Rules (613 commandments)
Portions on Patriarchs and Matriarchs
(Abraham and Sarah; Isaac and Rebekah;
Jacob and Leah and Rachel)
The Talmud
Applying a code of laws to daily life
The Jewish Community
Shabbat
Keeping Shabbat
Concept of a special day; a day of rest.
Festivals and Celebrations
The Jewish Year
The High Holy Days – Rosh Hashanah,
Yom Kippur and the Book of Life
The journey of Life
Brit Milah, welcoming and naming
Bar/ Bat Mitzvah and Weddings
Beliefs about life and death; death,
funerals, mourning, remembrance
.
Worship & prayer
Jewish Family and Community
Religious and cultural similarities and
differences
Jewish relationships with the world past
and present
Waltham Forest Agreed Syllabus for Religious Education
Statutory Content
JUDAISM Key Stage 3:1
JUDAISM KS 3
Unit 5: Jewish Identity
Jewish belief about God - God’s relationship with humankind; God’s chosen people: Abraham
and the Covenant; The Patriarchs and Matriarchs and their descendents
Understanding God’s ways – Abraham & Isaac (testing)
Jewish Family and Community - Jewish relationships with the world past and present
The Torah: Portions on Patriarchs and Matriarchs (Abraham and Sarah; Isaac and Rebekah;
Jacob and Leah and Rachel).
What this unit contains
This unit builds upon work covered in Judaism 1 and 2 and is the first of two Judaism units for the
Secondary phase.
Where the unit fits and how it builds upon
previous learning
Pupils might consider the relationship between a structured framework and personal freedom in
their own lives and in the viewpoint of a religion of choice.
Pupils might suggest how different Jewish communities and individuals would agree or disagree
as to what it means both to be and/or to live as a Jew.
Extension activities and further thinking
Vocabulary
Judaism
Jewish
Patriarch
Matriarch
Abraham
Sarah
Isaac
Rebekah
Jacob
Leah
Rachel
covenant
Brit Milah
Bar/Bat Mitzvah
mohel
Torah
Progressive
Traditional
Orthodox
Akadeh
Diaspora
Waltham Forest Agreed Syllabus for Religious Education
SMSC/Citizenship
The relationship between authority and personal freedom.
How a community can include different ways of interpreting and living by
accepted community rules.
A ‘world family’ of a faith.
Teaching unit
JUDAISM Key Stage 3 Unit 5:1
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 1
Learning objectives
A
T
1
√
Pupils should:
consider the impact of
entering into a
relationship with
authority in their own
lives;
know and understand
that Abraham's
relationship with God
is expressed through
a covenant;
know what God's
covenant with
Abraham involved.
A
T
2
Examine a topical school situation where the students engage in a relationship with
authority, e.g. home-school agreements, school council. Discuss and draw out how a
contract is a two-way agreement with rights, responsibilities, rewards and
consequences built in.
Introduce the topic of Abraham's covenant with God. Introduce the story from
Genesis 12 explaining why Abraham set off on his travels. Explain that at this stage
of his life he was called Abram.
√
Show part of the Testament Video - up to the first 'egg-timer' (an opportunity to stop
and discuss), beginning with God's command to Abraham to 'Go.'
√
√
Suggested teaching activities
√
Using the Covenant Worksheet pupils should answer the questions as far as they
can; this will enable them to begin to develop their own idea of what the covenant
might be.
Sensitivities, points to
note, resources
Resources
Video: Testament –
Abraham
Story from Genesis 12
Covenant Worksheet
Covenant explanation sheet.
Text extract Torah portions:
http://judaism.about.com/od/
studytorahonline/Study_Tor
ah_Online.htm
Information sheets
√
Read text extracts explaining the introduction of the Covenant through either
handouts, or via the Torah portion on an interactive whiteboard or on the Computer.
Explain that the portion is read in Hebrew as part of the annual cycle of readings of
the Torah and that it is very familiar to Jewish people and defines their identity.
Homework
As Abraham, write a letter to your father explaining your behaviour and your beliefs.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 5:2
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 2
Learning objectives
Pupils should:
know that God's
promise of a child for
Abraham was fulfilled;
know what happens
during the ceremony
of Brit Milah; (boys),
naming ceremony for
girls;
understand that this
ceremony is a
significant stage in
the journey of the life
of a Jewish boy;
A
T
1
A
T
2
Read the summary of the story of Abram to understand why circumcision is an
outward sign of the covenant between Abraham’s descendents and God.
√
√
Suggested teaching activities
√
Using their notes from the previous lesson and the text extract, clarify with pupils what
the two different parts of the covenant might be - Abraham's and God's.
Compare orally and in writing the differences and similarities between their own
previous impressions of the covenant (in lesson 1) and now having read the text.
Record on the Covenant sheet.
√
Read about and / or show a video explaining Brit Milah. Explain that there is an
equivalent ceremony for girls: being given their Hebrew name.
√
Complete the Brit Milah worksheet. Feedback answers to class.
√
Discuss why this event is a joyous occasion, linking it to the celebration of a new life
as a happy occasion in most families and also to the reaffirmation in Jewish life of the
Covenant.
√
know the importance
of the ceremony for
the continuation of the
covenant;
√
Sensitivities, points to
note, resources
Resources
Brit Milah worksheet.
God’s promises to
Abraham Torah
information.
Covenant worksheet
PORTIONS Lech Lecha
Genesis 12:1 ; 12:7 - 8;
13:14- 17; 15:2 -8; 15:1316
Homework
The birth and Brit Milah of a baby boy is an important milestone in the life of a Jewish
boy. List eight significant milestones in your own life up to date / up to its end.
be able to identify
personal ‘milestones’.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 5:3
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 3
Learning objectives
A
T
1
A
T
2
Pupils should:
Sensitivities, points to
note, resources
Recap and discuss answers from homework.
Resources
√
√
Watch the story of Abraham using the Testament Video showing the section on the
sacrifice of Isaac. Point out to pupils that it is not clear in the Bible what age Isaac
was when this happened. Does that make a difference to their attitude to the story?
Video: Testament Abraham.
Interpretation task sheet
√
√
In pairs let pupils role-play conversation between Abraham and Isaac before and
after the binding of Isaac where both characters can explore their motivation and
feelings. Hand out the interpretation task sheet.
√
√
In pairs, pupils should read and discuss the given interpretations and feed back to
the class explaining which interpretation they find the most convincing and that they
feel best explains the story.
N.B.
The story needs to be
abbreviated to enable the
unit to cover the Covenant Ishmael and Sodom and
Gomorrah have been
omitted on purpose
√
Introduce the Patriarchs or Matriarchs in relation to their ‘family tree’ then set
homework.
Family tree of Patriarchs &
Matriarchs
√
Homework
Research one of the Patriarchs or Matriarchs listed below for the next lesson
(teachers may wish to allocate tasks to ensure coverage). Jacob, Leah, Rachel,
Isaac or Rebekah.
know the biblical story
of the Akedah (the
“binding of Isaac”);
be aware that
“stories” can be
interpreted in a
variety of ways.
Suggested teaching activities
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 5:4
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 4
Learning objectives
Pupils should:
A
T
1
A
T
2
Refer back to Abraham’s family tree. Feed back from homework the stories of
the various characters who have been researched. Explore the family
relationships.
√
know that the Jewish
people started as a
family;
understand why the
Patriarchs and
Matriarchs are
important to Jews
today.
√
√
Suggested teaching activities
√
Identify who the “central” figure in a family might be (use characters from soap
operas, films, books or famous families) Talk about how in such families
tensions and issues are resolved.
√
Why can it be important to remember people from your past? How do people do
this? You might discuss family stories that re told at family gatherings, or how
some families are engaged in researching their family trees. Why do people do
this?
√
Discuss as a class why the Patriarchs or Matriarchs are still important to Jews
today. How do they influence Jewish thought and Jewish practice?
Sensitivities, points to
note, resources
Resources
Texts referring to the Patriarchs
or Matriarchs
Homework assessment task
Explain the significance of the Covenant between God and Abraham for Jews
today.
Try to include:
1. Abraham's relationship with God
2. Interpretations of the Isaac story
3. The Brit Milah ceremony
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 5:5
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5
Learning
objectives
Pupils should:
understand the
continuing
importance of
Jews as family,
descendants of
the Patriarchs;
know that Jewish
communities exist
in many different
places (Diaspora).
A
T
1
A
T
2
In this session pupils will consider Jewish relationships with the world past and
present
√
√
√
Suggested teaching activities
√
Explain that Jewish communities exist all over the world Divide the class into l
group and set up small research activities and give each group a community to
look at. They should find out:
How long the community has been there
The different traditions & practices of that community (e.g. worship, lifestyle,
culture etc) and how far they resemble the general population of that part of
the world.
√
Each group should present their findings back to the class.
√
Homework
How has the lesson information changed or extended your view of what it
means to be a member of the world family of Jews today?
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
Sensitivities, points to note,
resources
Resources
Timeline handout from Romans to the
present day.
Pictures and information of Jewish
people from: Yemen, Ethiopia, India,
France.
JUDAISM Key Stage 3 Unit 5:6
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 6
Learning
objectives
Pupils should:
A
T
1
A
T
2
Sensitivities, points
to note, resources
Recall the communities researched in the previous lesson. In this lesson pupils should
imagine people from these communities have now moved to Israel.
√
know that Israel
is special to
Jews;
understand the
different reasons
why Jewish
people move to
Israel.
Suggested teaching activities
√
√
√
√
Resources
Describe:
Journey – how and why might they have gone there? How could they describe their
motivation and feelings at passport control?
What similarities and differences would they notice from their place of origin?
What might they notice - places, different Jewish groups, cultural and religious diversity,
links to the past, Western Wall Yad Vashem, Dead Sea;
How could they feel they belong and that this is their home?
How might the Jews that have lived in Israel for many generations feel about these
newcomers?
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
Information about Israel
today
JUDAISM Key Stage 3 Unit 5:7
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 1 Information Sheet
Story of how Abram set off on his travels
Torah Reading for Lech-Lecha: Genesis 12:1-17:27 1st Portion
Chapter 12
And the Lord said to Abram, "Go forth from your land and from your birthplace and from your father's house, to
the land that I will show you. And I will make you into a great nation, and I will bless you, and I will aggrandize
your name, and [you shall] be a blessing. And I will bless those who bless you, and the one who curses you I will
curse, and all the families of the earth shall be blessed in you." And Abram went, as the Lord had spoken to him,
and Lot went with him, and Abram was seventy five years old when he left Haran. And Abram took Sarai his wife
and Lot his brother's son, and all their possessions that they had acquired, and the souls they had acquired in
Haran, and they went to go to the land of Canaan, and they came to the land of Canaan. And Abram passed
through the land, until the place of Shechem, until the plain of Moreh, and the Canaanites were then in the land.
And the Lord appeared to Abram, and He said, "To your seed I will give this land," and there he built an altar to
the Lord, Who had appeared to him. And he moved from there to the mountain, east of Beth el, and he pitched
his tent; Beth el was to the west and Ai was to the east, and there he built an altar to the Lord, and he called in
the name of the Lord. And Abram travelled, continually travelling southward. And there was a famine in the land,
and Abram descended to Egypt to sojourn there because the famine was severe in the land. Now it came to
pass when he drew near to come to Egypt that he said to Sarai his wife, "Behold now I know that you are a
woman of fair appearance. And it will come to pass when the Egyptians see you, that they will say, 'This is his
wife,' and they will slay me and let you live. Please say [that] you are my sister, in order that it go well with me
because of you, and that my soul may live because of you."
Waltham Forest Agreed Syllabus for Religious Education
Story sheet
JUDAISM Key Stage 3 Unit 5:8
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Sessions 1 and 2 – Covenant Worksheet
The Covenant
What was Abram told to do?
What was he promised?
What did Abram have to do for God?
Why do you think God wanted him to move to Canaan?
Waltham Forest Agreed Syllabus for Religious Education
Activity sheet
JUDAISM Key Stage 3 Unit 5:9
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Sessions 1 and 2 Information Sheet 1
God’s Promises to Abraham
Below are the promises God gave to Abraham. These are all contained in Genesis, which is the first ‘book’ of the Torah. The translation used is Jewish and
so Abraham is called Abram as he does not have his name changed until after the promises have been given.
Genesis 12:1-3
God said to Abram, ‘Leave your land, your birthplace, and your father’s house, and go to the land that I will show you. I will make you into a
great nation. I will bless you and make your name great. You shall become a blessing. I will bless those who bless you, and he who curses you,
I will curse. All the families of the earth will be blessed through you.”
Genesis 12:7
God appeared to Abram and said, “I will give this land to your offspring.” He [Abram] built an altar to God who had appeared to him.
Genesis 13:14-17
After Lot left him, God said to Abram, ‘Raise your eyes, and, from the place where you are now, look to the north, look to the south, look to the
east, and to the west. From all the land that you see, I will give you and to your offspring forever. I will make your offspring like the dust of the
earth; if a man will be able to count all the grain of dust in the world, then you offspring also will be countable. Rise, walk the land through its
length and breadth, for I will give it all to you.
Genesis 15:1-6
After these events, the word of God’ came to Abram in a vision, saying, “Fear not Abram, I am your shield. Your reward is very great.” Abram
said, “O Lord, God, what will you give me if I remain childless? The heir to my household will be Eliezar of Damascus (Abram’s chief servant).”
Abram continued, “You have given me no children. A member of my household will inherit what is mine.” Behold the word of God came to him:
“That man will not be your heir! One born from your own body will inherit what is yours.” He then took Abram outside and said, “Look at the sky
and count the stars. See if you can count them.” Abram believed in God and God counted it as righteousness.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:10
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Sessions 1 and 2 Information Sheet 1– God’s Promises to Abraham Continued
Genesis 15:13-16
God said to Abram, “Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and
oppressed. But I will finally bring judgement against the nation who enslaves them, and they will leave with great wealth. But you shall join your
fathers in peace, and you will be buried at a good old age (ie before the enslavement). The fourth generation will return here..”
Genesis 17:1-22
These verses are found at the end of the history of Abraham. God repeats all his previous promises and demands that Abraham and all the
men of his household circumcise themselves as sign of the Covenant.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:11
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 1 information Sheet 2
The Covenant
The term Covenant refers to an agreement. In the Torah there are references to a number of covenants. The two principle
ones are this one between God and Abraham and a second one later on between God and the Jewish people at Mount
Sinai.
Essentially this covenant is the promise to Abraham of many descendants and that they will inherit the land. In return
Abraham and his male descendants take on circumcision as a “sign of the covenant”.
This covenant, promised by God, is declared by Him to be an everlasting covenant applicable to all generations after
Abraham.
In the covenant with the whole people later on there is a requirement to follow the laws as set out in the Torah.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:12
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 2 Information Sheet
Lech Lecha (Genesis 12:1-17:27)
The Torah is divided into portions, each of which has a special name. Lech Lecha is the third from the beginning. A portion is read in Hebrew each week
and during one year the whole of the Torah will be read aloud to the congregation. On the following sheets you will find the story of Abraham. It has been
divided up into the portions in which it would be read in the synagogue. The promises which are given have been marked by number as they occur in the
story.
When Abram is 75 God tells him to leave the place of his birth and go to a land that God will show him. God promises Abram that this special land will be
given to him. He is childless but God promises him that he will have many descendants who will inherit the land. (1)
Abram, his wife Sarai and his nephew Lot and all their servants travel towards Canaan. During the journey God repeats his promise of many descendants
and Abram builds an altar to God. (2)
A famine in Canaan forces Abram to go to Egypt in search of food. Because Sarai is very beautiful Abram is worried that the Egyptians will kill him so that
Pharaoh can take her as a wife. He pretends Sarai is his sister. Sarai is taken into the palace of the Pharaoh but God sends plagues then Pharaoh realises
that Sarai is Abram’s wife and he sends them out of Egypt with many gifts.
Abram and his nephew Lot graze their cattle together but their servants argue and they realise that the land will not support them both. They decide to part
with Lot going towards the east of the land and Abram remains in the centre. Abram has a vision in which God shows him the land that will belong to him.
(3)
There is a war between different kings and Lot is taken captive. When Abram hears of this he rescues Lot and his men. God appears to Abram and
promises him a child of his own (4). Abram then sacrifices some animals to God and then God tells him that his descendants will also be enslaved for 400
years.
Sarai believes she cannot bear children so she asks Abram to have a child with her servant Hagar. Hagar and Abram have child called Ishmael.
Some time later God repeats his promises (6) to Abram and demands that Abram and all the males in his household be circumcised as a sign of the
covenant. Although he is 99 years old Abram circumcises himself and his 13-year-old son Ishmael. All the men in the household are circumcised. God
changes Abram’s name to Abraham and Sarai’s to Sarah.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:13
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 2 Activity Sheet
Brit Milah
The Mohel
Who is this?
What does he do and why?
The Cushion
What is this for?
Elijah’s Chair
Why is there an empty chair?
Who is it for?
Sandek
Who is this?
What is his role in the ceremony?
The Blessings
Who says these?
Why is it said?
How does the Brit Milah make the child ‘a child of the covenant?
Waltham Forest Agreed Syllabus for Religious Education
Activity sheet
JUDAISM Key Stage 3 Unit 5:14
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 3
Information
Sheet
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:15
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 3 Activity Sheet
Interpretations of the story of the Akedah (binding of Isaac)
Read the given interpretations and write a paragraph explaining which interpretation you find the most convincing and that you feel can explain the story.
God was tempting Abraham. He deliberately did
this because He wanted Abraham to find out for
himself what God really wanted.
God wanted Abraham to disobey Him in order to
show that he was not just a puppet figure who
always obeyed God without thinking. In this way
Abraham would show his free will.
1
The story is about a test with a hidden purpose.
God tested Abraham to see what he would do. In
this way Abraham would show his commitment to
God and his trust in him.
2
3
The story is a moral lesson. It shows that parents
should never 'sacrifice' their children for their own
beliefs and purposes. Children should have their
own lives to lead.
4
God didn't speak to Abraham at all. The sacrifice was
Abraham's own idea and his way of showing God the
seriousness of his faith. Abraham changed his mind, deciding
that, to truly thank God for his son, Isaac should live for God
not die for God.
Waltham Forest Agreed Syllabus for Religious Education
Activity sheet
5
JUDAISM Key Stage 3 Unit 5:16
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 4 Information Sheet
Vayera Genesis 18:1-22
Three strangers (angels) appear and are welcomed by Abraham. One of them predicts that Sarah will have a child. As she is 90 years old, she laughs at
this prediction.
God tells Abraham that He [God] will destroy Sodom and Gomorrah. Abraham argues that not all the inhabitants of these cities should be killed, as there
may be good people among them. To test this two of the three angels are sent to Sodom where Lot (Abraham’s nephew) takes them into his home. The
townspeople demand the strangers’ lives and Lot offers them his daughters instead, but before anything can happen the angry mob is blinded by the
angels. Lot and his family flee from the city. They are told not to look back but Lot’s wife disobeys and is turned into a pillar of salt.
While journeying, Abraham again pretends that Sarah is his sister and a king called Abimelech takes her as his wife. But God warns Abimelech not to touch
Sarah as she is Abraham’s wife. Abimelech is angry with Abraham for tricking him but let’s them go.
In time, Sarah bears a son called Isaac and Hagar and Ishmael are sent away. God cares for the abandoned Hagar and promises her that her son will also
have many descendants.
God tests Abraham’s faith and asks him to sacrifice his youngest son Isaac. Abraham obeys, but as he lifts the knife to take the life of Isaac God calls out
for him to stop and to sacrifice a goat in Isaac’s place as he sees that Abraham has complete trust in him. God repeats his promises to Abraham.
Chayay Sarah (Genesis 23:1-25:18)
Sarah dies at the age of 127and Abraham buys a burial place in Hebron. Abraham decides his son Isaac should have a wife and sends his servant back to
the land of his birth to look for a wife for his son. When the servant arrives in Haran he asks God to send him a sign. When he meets Rebecca, the
daughter of Abraham’s brother, he knows from her generous behaviour that he has found the right wife for Isaac. Her family say it is up to her to decide
(showing the important position of the matriarchs) and she agrees so they leave immediately.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:17
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 4 Information Sheet Continued
As Sarah is dead Abraham takes another wife called Keturah, who bears him six children. Before his death he gives gifts to all his children and sends them
to other countries leaving most of his goods and the promise of the land to Isaac. Abraham is buried by his sons Isaac and Ishmael beside Sarah in
Hebron.
The portion ends by listing the twelve sons of Ishmael and tells of Ishmael’s death at the age of 137.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:18
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 1 – Time Line
BCE
20th-18th
centuries
18th-13th
centuries
13th century
12th century
11th century
10th century
9th century
7th century
6th century
Land of Israel
Abraham, Isaac, Jacob
Diaspora
UK
Children of Israel in Egypt
Moses, Exodus, Giving of the Torah
Return to the Land of Israel under
Joshua.
Beginning of an uninterrupted
Jewish presence in the land till
today (over 3000 years)
Judges
Kingdom – Saul, David Solomon,
Building of 1st Temple
Division of Kingdom – Israel & Judah
End of Kingdom of Israel
586 End of Kingdom of Judah &
destruction of 1st Temple
c540 Return, Rebuilding of Temple
Waltham Forest Agreed Syllabus for Religious Education
Exile of most Jews to Babylon.
Babylonian empire defeated by
Persian empire. Jews allowed to
return. Many however choose to stay.
Beginning of Diaspora ( Jewish
communities outside land of Israel)
Information sheet
JUDAISM Key Stage 3 Unit 5:19
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 1 – Time Line Continued
BCE
2nd century
CE
1st century
2nd century
4th century
5th century
6th century
7th century
8th century
9th century
10th century
Land of Israel
Diaspora
UK
c160 Macabees fight for religious
freedom & independence
70 Destruction of 2nd Temple.
Exile of many Jews by Romans across
the Roman Empire
Roman rule in Britain. – possibly
included Jewish presence but there is
no record
135 Rome destroys Jewish self-rule in
the land of Israel.
Over next two thousand years size
& fate of Jewish community rises
and falls depending upon ruling
powers kindness or persecution
towards them.
Byzantium empire (eastern
Mediterranean replaced Roman
empire).
Jerusalem Talmud completed.
Babylonian Talmud completed
638 beginning of Arab rule from
neighbouring countries.
Over next 450 years competing
caliphates seize control of the land.
Waltham Forest Agreed Syllabus for Religious Education
Golden Age of Spanish Jewry (during
Muslim rule)
Information sheet
JUDAISM Key Stage 3 Unit 5:20
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 1 – Time Line Continued
CE
11th century
Land of Israel
1099 Crusader kingdom
12th century
1187 Mamluk empire (centred on
Egypt) defeats Crusader kingdom.
Diaspora
13th century
Expulsion 1290 (England first country to
do so)
14th century
Jews expelled from France 1394
western European Jews invited to
Poland
Jews expelled from Spain 1492
(largest Jewish community of time) &
Portugal.1497 – move to North Africa,
Turkey, Netherlands & many to Poland
15th century
16th century
17th century
UK
1066 First recorded Jewish community
in Britain
Position of Jews (as only non-Christian
community) was difficult. Periods
alternated between fair treatment and
good relations with times of persecution.
Jews were useful to the kings & nobles
although when it suited them they
allowed/encouraged persecution by
mobs e.g. York 1190.
1516 Ottoman empire (Turkey) defeats
Mamluk empire
Waltham Forest Agreed Syllabus for Religious Education
Poland has largest Jewish community
in world
Information sheet
1656 Readmission – initially Sephardim
from Holland (originally from Portugal),
later Ashkenazim from Germany
JUDAISM Key Stage 3 Unit 5:21
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 1 – Time Line Continued
CE
18th century
19th century
20th century
Land of Israel
Beginning of group immigration
(Aliyah) from Eastern Europe
Post World War I – Britain rules
country.
1930’s – Limited number of Jews
fleeing Nazism allowed in.
Post WW2 – creation of Jewish State –
mass immigration of Holocaust
survivors (remnant of European
Jewry), Jews fleeing persecution in
North Africa & Middle East. Also those
from western countries choosing to live
in a more Jewish environment
Waltham Forest Agreed Syllabus for Religious Education
Diaspora
In Europe & North America barriers to
involvement in public life are
increasingly lifted e.g. education, work,
able to live where they choose
Creation of Zionist movement to find
haven for Jews from persecution
1880s Use of pogroms (state instituted
attacks on Jews) to encourage them to
leave Russian Empire (including
Poland). Jews move westwards to
Western Europe & Americas
Rise of Nazism persecution. Those
that can flee do so. Most countries set
quotas limiting numbers they will take.
Some find short-term refuge in
countries that will be overrun by
Germany in the war.
Holocaust kills 6 million - most of
European Jewry
Information sheet
UK
Increasing freedoms to integrate e.g.
attend university, become MPs, able to
contribute to society.
1880s Beginning of large-scale
immigration from E Europe due to
persecution by Russian government
Some Jews fleeing Nazis allowed in –
mainly children. Stopped with outbreak
of war.
Some holocaust survivors come to UK
after WW2.
Jews from North Africa & Middle East
fleeing persecution
JUDAISM Key Stage 3 Unit 5:22
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2
Jews of Yemen
The Jewish community of Yemen is one of the oldest. According to a tradition their ancestors moved there in the time of King Solomon (circa
1,000 BCE – 3,000 years ago), other traditions trace it to the time of the Destruction of the First Temple (circa 586 BCE). There is certainly
evidence of a Jewish community in Yemen some 18 centuries ago.
Because of their geographical isolation the traditions and practices are distinct from those of other
Jewish communities in the Middle East. Also because they were separate their customs are less
changed and more like those of earlier periods than other Jewish communities. For example
some suggest their pronunciation of Hebrew is similar to the way it was spoken a few thousand
years ago. A third result of their geographical separation is that until the last century or so there
was no emigration or immigration – making it a very homogeneous community.
In dress and appearance they are very similar to the majority
Arab community of Yemen; which is not surprising given their
common Semitic heritage. But there are differences – chiefly in
that they cover their heads with kippot and grow the hair by
peyote (side-locks of hair – which in the Yemeni Jewish
tradition are left to grow quite long) as seen in this picture of young boys learning the Torah.
The position of Jews in Yemen, as in other countries, alternated between periods of tolerance and times of
persecution. During a particular difficult period in the 12th century, they wrote asking advice from the leading
scholar of the time, Rabbi Moshe ben Maimon (also known as Maimonides) who wrote a famous reply:
“Letter to the Jews of Yemen”, which made a major impression on the community and served as a source of
strength, consolation and support for them from the outside Jewish world.
Traditionally Jews worked as craftsmen, including jewellery, as this picture shows. The number of Jews
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:23
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2 Continued
in Yemen was never large. During the 19th century it is estimated there were around 300,000. From the 1880s onwards with the growth of new
forms of transportation, many Yemeni Jews were able to fulfil their religious belief of going on Aliyah (moving to the Land of Israel). Others left
because of persecution and periodic riots against them. Most Yemeni Jews now live outside Yemen, a mere few hundred remain, a number
that is constantly getting smaller due to continued persecution. Most live in Israel, some in the US & other countries. A sizeable community
came to England in 1967 from the southern port of Aden when Britain, which had ruled it, pulled out of the area.
Jews of Ethiopia
Of all the different communities of Jews from around the world, perhaps the most unique are those of Ethiopia. According to their tradition they
moved there with the famed Queen of Sheba after she visited King Solomon (circa 1,000 BCE). This tradition was also held by Ethiopian
Christians with the kings claiming descent from King Solomon & the Queen of Sheba. One of the titles held by the king
was ‘Lion of Judah.
Other versions have it that they were descendants of one or other of the Tribes of Israel who moved to Ethiopia over the
next several centuries and there was a Jewish kingdom there for a few hundred years. One
proof that they went to Ethiopia quite early on is that whilst they have the Torah and keep the
laws of it such as Shabbat, kashrut (as other Jewish communities do) they do not have the
Talmud or later writings, instead they have some writings unique to them. They also have their
own special days. Their language of prayer is a Semitic language. Evidence of their long
presence in Africa is that facially they are indistinguishable from other Ethiopians as shown in
the picture on the right (taken in Ethiopia) of a young child eating matzah, or of the kes (elder
/ spiritual leader) on the left holding a Torah scroll. It is unclear how many Jews lived in
Ethiopia but the current population of the community is estimated at 200,000 – mostly living in
Israel.
Contact was made at various times from the 9th century onwards. On the evidence they had most Jewish religious
authorities considered them to be Jewish. Generally relations between Jews and other communities were peaceful
although there were periods of persecution, including massacres.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:24
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2 Continued
The name by which they were known to other Ethiopians, Falasha, is a term they consider derogatory
– their own name is Beta Israel (Hebrew for ‘House of Israel’) or just Ethiopian Jews. Due to
widespread famine in the 1970s followed by political and social turmoil in the following decades, when
their lives were at risk, the majority of Ethiopian Jews left and moved do Israel. Most were in two
concentrated periods: ‘Operation Moses’ in which some 8,000 were flown in a period of five weeks at
the end of 1984. This was followed by the more dramatic ‘Operation Solomon’ in which more than
14,000 people were transported in the space of 36 hours using non-stop flights in planes from which
the seating had been removed, as shown in the picture. One journey holds the record for the most
number of passengers on a single flight: 1, 122 – with 2 babies born during the flight.
Jews of India
According to legend the first Jews arrived in India at the time of King Solomon, some 3,000 years ago. Alternative
versions have them arriving some 500 years later, around the time of the destruction of the first Temple and exile to
Babylon. Interestingly India is referred to in the Bible, in the Book of Esther, which describes the Persian (modern-day
Iran) empire as stretching from India at its eastern end.
The oldest community settled in Cochin (Kerala), in the south. The community there has declined over the past sixty
years and is now reduced to a tiny remnant, most having left India, many moving to Israel. The picture on the left shows
the first Jewish wedding in Cochin for over 20 years. The groom is from Cochin, the bride is from the Bene Israel
community.
In the first century BCE a ship sailing from the Land of Israel sunk near the coast south of Mumbai and the survivors settled in the area. This
community is known as Bene-Israel (Children of Israel). They worked as pressers of oil. During British rule and after Indian independence in
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:25
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2 Continued
1947 a number rose to high positions in the civil service and army. The Bene Israel was always the largest
Indian Jewish community and in the late 1940s numbers reached 20,000. Since then most have left, mainly
for Israel. Some 5,000 remain in India. The picture on the left shows two girls and their mother from the Bene
Israel community.
The third community is known as the Baghdadi Jewish community, because most originated from Baghdad
with others coming from Persia, Syria, Yemen and Afghanistan. Most were fleeing persecution. They settled
in Mumbai. Many were quite successful traders who repaid the welcome they received by philanthropy.
Perhaps the most famous of these was the Sassoon family who built a large dock in Mumbai as well as a
hospital & school amongst other charitable acts. One branch moved to England more than a century ago and
contributed in a variety of areas. Amongst them was the twentieth century poet Siegfried Sassoon. Like the
Bene Israel a number of Baghdadis also rose to high positions in the army.
This community has also declined in the past half- century to a few hundred with many going to Israel,
Europe and the US. On the right is a picture of Baghdadi women.
The religious practices of the Baghdadis are closer to those of other Middle Eastern Jewish communities.
Whilst the Cochin & Bene Israel who did not have those links, instead they were more influenced by aspects
of Hindu practice.
India is fairly unique in being one of the few countries with a Jewish presence for many centuries with little
history of anti-Semitism. This made it all the more poignant that one of the sites deliberately targeted during the mass attacks in Mumbai
(November 2008) was a small Jewish religious centre when the Rabbi, his wife, two visiting Rabbis and two other guests were held hostage
and murdered.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:26
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2 Continued
Jews of France
Jews arrived in France during Roman rule, some 2,000 years ago. After the collapse of the Roman Empire, France was not the unified country
it is now and the fate of Jews depended on the local rulers’ attitude at that time; so whilst in one area they might find protection, in other places
they might face persecution and exile. Some of these expulsions only lasted a few years, usually because they were useful to the ruler to tax
at high levels. Sometimes the ruler who expelled them later allowed them back,
One area not ruled by the King of France was Normandy, in northern France. When its ruler Duke William,
conquered England and became king in 1066, he took with him Jews which was the start of the medieval
English Jewish community. In northern France in the Middle Ages there were many famous rabbis and
scholars. The most notable being Rabbi Shlomo ben Isaac (known by the initials of his name Rashi),
considered the most authoritative commentator on the Bible. The picture on the right is a drawing of 13th
century French rabbis, possibly involved in one of the public debates in which Jews were forced to defend
their faith against Christian scholars. These were often a “no-win” situation for the Jews as if they lost then
that “proved” that Christianity was right – whilst if they won there would usually be terrible consequences for
the Jewish community.
By the 14th century the kings of France had extended their rule over much of the country so that when the Jews were
expelled in 1394 that marked the end of medieval French Jewry. About 200 years later Jews were allowed to settle again.
At the same time as France took over land to its east it found Jewish communities livening there. In the 18th century, both
before and after the revolution, a spirit of tolerance developed and Jews benefitted in that a number of harsh laws against
them were abolished to the extent that Jews, first in France and then wherever Napoleon conquered, became (almost
equal) citizens, so for example France was the first country to have Jewish prime ministers. However legal equality did not
stop anti-Jewish feelings. The most famous example was of Alfred Dreyfus (pictured left) an army officer, falsely accused
of spying for Germany, because he was Jewish. Found guilty and imprisoned although the evidence was suspect. For
over 10 years France was split between those who knew him to be innocent and those who thought he was guilty.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:27
JUDAISM KS 3
Unit 5: Jewish Identity
Unit 5 Session 5 Information Sheet 2 Continued
Even when the evidence showed the real spy, it still took several years till the judgement was overturned.
During the Holocaust over a quarter of French Jews were murdered by the Germans, with the assistance of
some French people; although others hide or smuggled Jews out to neutral Spain. After the war the
composition of the community changed. Some survivors came from Central & Eastern Europe followed in
the 1950s and 1960s by a large influx of Jews from North Africa as France gave these countries
independence and the position of Jews became quite dangerous. This influx revitalised and changed the
makeup of French Jewry with those of North African descent now the largest and more observant part of
the community of France. At 600,000, the community is the largest it has ever been and is also the largest
European Jewish communities. Most live in Paris and other large French cities: Marseilles, Lyons,
Toulouse Nice and Strasbourg. The picture on the right is of the opening of a Jewish community centre.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 5:28
JUDAISM KS 3
Unit 6: Jewish Life
Jewish Weekly and Annual Calendar - Shabbat, Chagim (Festivals) – focusing on those not
previously covered: Rosh Hashanah, Yom Kippur, Shavuot & Purim
Worship & Prayer – the purpose of prayer – praises & requests. The main daily prayers of Jews.
Jewish Journey of Life - recap for some pupils - Bar/Bat Mitzvah, Marriage, Death; mourning
rituals concept of the afterlife & remembrance.
Anglo-Jewry – the history & practices of the Jewish community in the UK.
What this unit contains
This unit builds upon work covered in Judaism KS 1 and 2 & the first unit of KS3. It is the last of
two Judaism units for KS3.
Where the unit fits and how it builds upon
previous learning
Pupils might consider how different faiths and cultures express their devotion and feelings
through a variety of means (e.g. prayer, worship, meditation).
Pupils might consider how different immigrant communities have contributed to and changed
British life & culture and the challenges they have faced.
Extension activities and further thinking
Vocabulary
Shabbat
Chagim
Rosh Hashanah
Yom Kippur
Pesach
Shavuot
Sukkot
Chanukah
Purim
Bar/Bat Mitzvah
Shiva
Yizkor
Talmud
Mitzvot
Tefilla
Amida
Progressive
Traditional
Orthodox
Diaspora
Minyan
Shema
Waltham Forest Agreed Syllabus for Religious Education
SMSC/Citizenship
How does a community adapt to waves of immigration of people of
different cultures?
The challenges facing an immigrant community in keeping a unique
identity whilst living in a wider host community.
Teaching unit
JUDAISM Key Stage 3 Unit 6:1
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 1 - The Jewish Week & Annual Calendar
Learning objectives
Pupils should:
know the makeup of
the Jewish Year
including festivals not
previously covered at
KS1 and 2;
know that there are
happy and sad
occasions and how
they are marked;
understand different
cycles of the year.
A
T
1
A
T
2
Suggested teaching activities
Sensitivities, points to
note, resources
With the class investigate how & why different calendars start at different times of the
year – religious, agricultural, man-made.
Resources
Distribute the Cycle of the Jewish year handout and the associated notes.
Cycle of the Jewish year
handout.
Notes on the Jewish Year
As a class recall what is already known/remembered about Shabbat (e.g. a special
day, day of rest from work & weekday activities – family day) and any other Jewish
festivals they have covered previously.
Encourage pupils to consider their own lives – times that are memorable. Some will
have been very happy, some sad. There are happy, solemn and sad days in the
Jewish calendar as well as days when people reflect on their lives. There are also
modern occasions. On the handout locate the 12 Months and the “leap” month.
Then go through the festivals & fasts, sharing existing knowledge about them.
Homework
Choose one of the following festivals: Shavuout, Purim, Tisha B’Av, Yom Ha’Shoah.
Research the festival. For the festival chosen, find out how long has it been
celebrated, what it commemorates, how it is marked at home &/or the synagogue.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 6:2
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Sessions 2 & 3 - Jewish Festivals
Learning objectives
Pupils should:
know the practices of
Rosh Hashanah, Yom
Kippur, Shavuout,
Tisha B’Av, Purim &
Yom Hashoah;
know the significance
& relevance of Rosh
Hashanah & Yom
Kippur;
understand the
purpose of
repentance and that it
is more than just
saying sorry.
.
A
T
1
A
T
2
Suggested teaching activities
Session 2
Choose one pupil for each of the four festivals given as homework, to feed back what
they have found out. Let the remainder who have studies each festival add to
knowledge recalled. Summarise information for each festival.
The remainder of the lessons will focus on Rosh Hashanah and Yom Kippur.
Sensitivities, points to
note, resources
Resources
Jewish Way of Life CD
Rom (Board of Deputies of
British Jews)
The Shofar tInformation
sheet
Explain that Jewish New Year is a solemn as well as a joyous festival. The
synagogue services are longer than those on Shabbat and other festivals. The
prayers on Rosh Hashanah focus on God as King of the world sitting in judgement on
every individual, as did worldly Kings in the past. Play a shofar (from the JWOL CD
Rosh Hashanah section). Discuss what a shofar is and why it is used. Distribute the
information sheet and discuss
It is also a joyous festival because Jews trust in the fact that God will forgive them and
they will have a good year. Some rituals in the home relate to having a sweet year, for
example eating apple pieces dipped into honey. Challah bread for the festival may be
round to signify the year is cyclical and is dipped into honey instead of into salt.
Introduce the concept of repentance and atonement – which starts with Rosh
Hashanah and builds up to Yom Kippur – special features of the day. Pupils in pairs to
come up with their own definition of what repentance and atonement mean.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 6:3
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Sessions 2 & 3 – Jewish Festivals
Learning objectives
Pupils should:
A
T
1
A
T
2
Suggested teaching activities
Sensitivities, points
to note, resources
√
Session 3
Explain that Yom Kippur is a fast day of 25 hours, starting before sunset and ending after
sunset the next day during which no food or drink is permitted. This is observed from the
ages of 12 for girls and 13 for boys, except in life threatening cases. Much of the day is
spent in the synagogue and the normal services are expanded with additional prayers.
On a weekday it is customary to hold three times of prayer, on Shabbat and festivals,
there is an Additional service and on Yom Kippur there is a fifth service called Neilah
which means closing. This is said as the fast ends.
Resources
List of sins / bad deeds
√
Give out the list of sins. This is based on the traditional al chet prayer, said in the Yom
Kippur services, said by the whole community. This is a comprehensive list of sins in
alphabetical order and includes those that individuals in the community may not have
done but may have been committed by any members of the community, knowingly or
unknowingly. Pupils should discuss the simplified handout list and identify which are sins
listed are sins against man & which against God (as well as against both). Then consider
those that they have committed themselves.
know the practices of
Rosh Hashanah, Yom
Kippur, Shavuout,
Tisha B’Av, Purim &
Yom Hashoah;
know the significance
& relevance of Rosh
Hashanah & Yom
Kippur;
understand the
purpose of
repentance and that it
is more than just
saying sorry.
.
√
√
In pairs discuss whether you can be forgiven for sins that you have confessed to if you
know they will be committed again or whether you can truly repent of a sin knowing you
are going to commit it again. Feed back and discuss outcomes.
Homework
Write a letter to someone you have wronged
Admitting you did something wrong
Saying sorry
Explaining how you will make amends
Describing how you intend to do better in the future
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 6:4
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 4 - Jewish Worship & Prayer
Learning objectives
A
T
1
Suggested teaching activities
In the last session pupils found out that on Yom Kippur the number of times of
worship was increased. This session brings together information about worship
again.
Pupils should:
know how prayer is
used in Judaism;
A
T
2
√
know the Shema and
the Amidah.
√
√
√
√
Sensitivities, points to
note, resources
Resources
The Shema
The Amidah
Prayers are in Hebrew, they follow a set formula this has the advantages that
Jews can join in prayers anywhere in the world and secondly individuals does
not have to create prayers for themselves. People can add specific prayers
should they wish.
Prayers are composed of praise of God or requesting something from God.
Ideally prayers are said communally where there are at least 10 men of 13 years
of age or above. This group is called a Minyan. Some prayers can only be said
where there is a Minyan.
The major prayers are the Shema, three paragraphs from the Torah, said in full
twice daily and the Amidah which is said in every service; its composition is
different on weekdays from Shabbat and Festivals, because requests are not
made to God on these occasions.
Examine the Shema and identify how this links to the Jewish use of the
mezuzah, tefillin and daily worship
Homework
Prayers are also said on other occasions, e.g. before and after eating food. Find
a prayer said on one of these other occasions.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 6:5
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 5 - Jewish Journey of Life & Death
Learning objectives
A
T
1
Pupils should:
know that the 'journey
of life' is marked by
significant times
/stages;
√
√
know what happens
in the Jewish
community when
someone dies.
Suggested teaching activities
Sensitivities, points
to note, resources
Listen to music - taking care to listen to the words. Discuss homework in the light of
their responses to the music.
Explain that there are different ways of seeing life in religious traditions, e.g. the cycle of
life - death - rebirth in Buddhism or Hinduism and a linear 'one chance at it' life ending in
death and judgement as in Judaism, Islam and Christianity.
√
know that in Faith
Communities some
significant times are:
common to many
religions,
marked in the faith
community as well
as the family;
A
T
2
√
List eight significant milestones in your own life up to date / up to its end onto a linear
scale, indicating which of these occasions are shared with others, which marked in
religious traditions and which is common to more than one religion but with different
rituals attached.
√
Explain that a 'rite of passage' is a ceremony when in a Faith Community someone
passes from one state to another through participating in a ceremony. Relate to
personal milestones. Write definitions of 'rite of passage' and 'ritual'.
√
Recap what pupils already know about Bar/Bat Mitzvah and Marriage in the Jewish
tradition.
√
Explain that in this lesson the focus is on how the end of the journey of life is marked in
Judaism. Death; mourning rituals concept of the afterlife & remembrance. Using the
information sheet and other resources:
√
1. Where do Jewish people believe they go after death?
2. What does Judaism teach about how this life influences what happens to believers
after death?
3. What rituals or traditions happen in Judaism when a believer has died?
4. Are there any special ways that help people to remember someone who have died?
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
Resources
Jewish Way of Life CD
Rom (Board of Deputies
of British Jews)
Song - either
'The Circle of Life' by
Elton John from the Lion
King soundtrack
or
'Those were the days of
our lives' by Freddie
Mercury
Notes on Life and Death
in Judaism information
sheet.
JUDAISM Key Stage 3 Unit 6:6
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 6 – Anglo-Jewry
Learning objectives
Pupils should:
A
T
1
reflect on the different
communities that
makeup Anglo-Jewry
e.g. Strictly Orthodox,
Modern Orthodox,
Progressive & nonpractising.
Suggested teaching activities
Sensitivities, points to
note, resources
√
Use ‘Who We Are, Jewish Story in Britain’ for a history of Jewish presence in
Britain from 1066 till post World War 2. These can be printed out and made into a
class timeline. Discuss the attitude to minorities in Britain at different times in
history e.g. in Middle Ages there was great hostility to “outsiders” e.g. the Massacre
of Jews in York & expulsion of the community. From 17th century onwards Britain
was a more tolerant society, but there are examples of intolerance as well. Pupils
should discuss attitudes to other immigrant communities in the past or today –
examples of intolerance & of tolerance.
√
Where do British Jews come from? Some families have been here since 17th
century. Originally Sepahrdim were from Holland/Germany & they came from Spain
& Portugal. Mass immigration from Russian empire (including Poland) in late 19th
century due to persecution. Many British Jews come from these families. Also some
Jews are from Arab and North African countries and other parts of the former
British Empire e.g. India. This leads to different practices. Examples of different
types of Synagogues, food – influenced by where they came from & by British
society. Menus from festival menus e.g. Cholent, Lokshen, Eastern communities.
Gefiltee Fish. Hummus, Pitta, Felafel. Kosher Chinese, Indian. Spot differences,
similarities, Propose reasons for these foods. Check with information sheets.
know that Jews have
lived in Britain since the
Normans, were expelled
due to anti-Semitism in
1292. Returned in the
17th century;
reflect on the diversity of
the British Jewish
community – coming
from different parts of
the world e.g. Europe,
Arab countries & North
Africa. Chasidic,
Ashkenazi, Sephardi;
A
T
2
√
Resources
Jewish Way of Life CD
Rom (Board of Deputies of
British Jews) section:
‘Who We Are, Jewish
Story in Britain’
Photos and notes about
Synagogues
Information sheets on
different beliefs, practices
Different interpretations – why is there such a variance of observance, including
non-practicing? Divide the class into 4 groups give each a sheet of information
about what they believe & what they practice, e.g. women’s’ role, bat mitzvah,
levels of non-practicing. Organise a plenary for each group to share reactions.
Finish with prayer music from different communities.
Waltham Forest Agreed Syllabus for Religious Education
Teaching unit
JUDAISM Key Stage 3 Unit 6:7
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 1 Information Sheet
The Cycle of the Jewish Year
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 6:8
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 1 Information Sheet
Notes on the Jewish Year
Introduction
The Jewish Year is a lunar-solar calendar – the months being the length of a moon cycle but because Pesach has to fall in the spring the year
has to be adjusted to keep it in line with the sun’s cycle. This is achieved by adding an extra month every second or third year.
Originally the beginning of the new month was identified based on human observation but some 1600 years ago a rule-based fixed-arithmetic
system was introduced, which is accurate for several thousand years.
There are two starting points for the year:
For counting months it is Nissan (in the spring) the month where Pesach occurs
For counting years it is in Tishri (in the autumn) which begins with Rosh Hashanah.
Months
The months are:
Nissan, Iyar, Sivan, Tammuz, Av (also known as Menachem Av), Ellul, Tishri, Cheshvan (also known as Mar Cheshvan), Kislev, Tevet, Shevat
& Adar.
In a leap year the extra month is added after Shevat & called Adar Rishon (the First Adar) (shown apart on the wheel), and Adar is then called
Adar Sheni (the Second Adar).
Months have 29 or 30 days, alternating - so Nissan has 30 days, Iyar has 29 and so on. Adar / Adar Sheni has 29 days and the added month
Adar Rishon has 30 days. According to this rule Cheshvan has 29 days & Kislev 30, which happens in some years, however over time an
extra day needs to be added or subtracted so as a further refinement, in some years both months can be 29 days or both 30 days.
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As a result there are six possible lengths of year varying from 353-385 days depending upon how many days there are in Cheshvan & Kislev
and also whether it is a regular or leap year as this table shows:
Regular Year
Leap Year
Cheshvan & Kislev
29 days each
353
383
Cheshvan has 29 days
& Kislev has 30 days
354
384
Cheshvan & Kislev
30 days each
355
385
Festivals, Fasts & Special Days
The main festivals are the five listed in the Torah, divided into two groups. These are:
The Days of Awe
Rosh Hashanah (1st & 2nd Tishri)
Yom Kippur (10th Tishri). The period from Rosh Hashanah till Yom Kippur is known as the Ten Days of Repentance
The Pilgrim festivals
Pesach (15th-23 Nissan)
Shavuot (6th & 7th Sivan). The 49 days from Pesach to Shavuot is called Sefirat HaOmer counting the days from the Exodus from
Egyptian slavery to the giving of the Torah.
Succot (15th-24th Tishri). The last two days have special names Shemini Atzeret (23rd) & Simchat Torah (24th)
On all these days like on Shabbat, creative work is forbidden. This is relaxed on the Middle days of Pesach (the 3rd-6th days) & of Succot (3rd to
7th days).
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The Torah also mentions the beginning of each month – Rosh Chodesh - as a special day. Note Tishri has no Rosh Chodesh because it starts
with Rosh Hashanah.
In later times other special days were added & these can be divided into four groups:
Celebrations on being saved from destruction
Chanukah (25th Kislev – 2nd or 3rd Tevet). This is the only celebration that spans two months and the end date differs depending on how
many days there are in the month of Kislev.
Purim (14th Adar / Adar Sheni). The following day is called Shushan Purim. When there are two Adars the14th &15th of the first Adar
(Adar Rishon) have the word Katon (minor) added on.
Fasts
Shivah Asar B’Tammuz (17th Tammuz)
Tisha B’Av (9th Av). The period from Shivah Asar B’Tammuz to Tisha B’Av is a very sad period called the Three weeks of mourning.
Tzom Gedalya (3rd Tishri) – comes after Rosh Hashanah
Asrah B’Tevet (10th Tevet)
Taanit Esther (13th Adar / Adar Sheni) – precedes Purim
(Note: If any of these fast falls on a Shabbat the fast is moved to the next day; except for Taanit Esther which the fast is moved back to
the preceding Thursday)
Other minor special occasions
Lag B’Omer (18th Iyar)
Tu B’Av (15th Av) – start of Spring and 6 months later
Tu B’Shvat (15th Av)
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Modern commemorations
Yom HaShoah (27th Nissan) – Holocaust Remembrance Day
Yom HaZikaron (4th Iyar) – Israel Memorial Day
Yom HaAtzmaut (5th Iyar) – Israel Independence Day
Yom Yerushalayim (28th Iyar) – Jerusalem Day
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The Shofar
Saadiah Gaon – a sage living in Babylon in the 10th century listed 10 reasons for blowing the shofar on
Rosh Hashanah
1. The shofar acknowledges God as King
2. The shofar stirs the conscience
3. The shofar reminds of when the Torah was given
4. The shofar reminds of the Prophets warning
5. The shofar reminds of the destruction the Temple
6. The shofar reminds of the ram sacrificed by Abraham in place of his son Isaac
7. The shofar reminds us to feel humble before God
8. The shofar reminds of the Day of the final judgement
9. The shofar foreshadows the proclamation of freedom when the exile will end
10. The shofar foreshadows the inauguration of God’s reign of righteousness
throughout the world
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Statement of bad things we have done during the year (organised alphabetically)
We have…..
Abused
Blasphemed/ bullied
(been)Cruel/cursed
Destroyed/damaged
Envied
Fought
Gossiped
Hit
Injured/ignored
Jeered
Kicked/killed
Lied
Murdered
Nagged
(been) Obstinate
(been) Proud
Quarrelled
Robbed
Sworn
Taken/truanted
(been) Unsympathetic
(been) Vicious
(been) Wicked
excluded
(been too) Zealous
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Daily Services
There are three services – Tefillah/ot – every weekday: Shacharit (Morning), Mincha (Afternoon) & Ma’ariv (Evening). On
Shabbat, Festivals & New Moon there is a fourth service: Musaf (Additional) said after Shacharit On Yom Kippur there is a
fifth service - Neilah (Closing) – said after the Mincha just before the Fast ends. All, tefillot with the exception of Maariv,
correspond to the services that happened in the Temple on those respective days in the annual calendar.
The Shema
‘Hear, O Israel, the L-rd is our G-d, the L-rd is One.
Blessed be the name of the glory of His kingdom forever and ever.
You shall love the L-rd your G-d with all your heart, with all your soul and with all your might. And these words which I
command you today shall be on your heart. You shall teach them thoroughly to your children, and you shall speak of them
when you sit in your house and when you walk on the road, when you lie down and when you rise up. You shall bind them
as a sign upon your arm, and they shall be for a reminder between your eyes. And you shall write them upon the
doorposts of your house and upon your gates.’
The Amidah ("Standing Prayer")
The Amidah, a series of prayers recited while standing in silent meditation, is the central prayer of every service
throughout the year. On a weekday, the Amidah contains prayers for the physical and spiritual well-being of the one
praying as well as of the entire community of the people of Israel. On Shabbat and festivals, Jews praise G-d for the joy of
the Shabbat or festival and the rest that they enjoy. When said with a minyan the Amidah is repeated aloud by the person
leading the service, except for the Amidah of the evening service.
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Jewish Prayers
1. The Patriarchs
2. G-d's Might
3. Holiness of G-d's Name
4. Insight
5. Repentance
6. Forgiveness
7. Redemption
8. Health and Healing
9. Year of Prosperity
10. Ingathering of Exiles
11. Restoration of Justice
12. Against Heretics
13. The Righteous
14. Rebuilding Jerusalem
15. Davidic Reign
16. Acceptance of Prayer
17. Temple Service
18. Thanksgiving
19. Peace
The Patriarchs
Blessed are Thou, L-rd our G-d and G-d of our fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob. The great, mighty and awesome G-d, G-d
Supreme who extends loving kindness and is Master of all, who remembers the gracious deeds of our forefathers, and who will bring a
Redeemer with love to their children's children for His name's sake. King, Helper, Saviour and Protector, Blessed are You, L-rd, Shield of Abraham.
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G-d's Might
Your might is eternal, O L-rd, who revives the dead, powerful in saving, who makes the wind to blow and the rain to fall, who sustains the living with loving
kindness, who revives the dead with great mercy, who supports the falling, heals the sick, frees the captive, and keeps faith with the dead; who is like You,
Almighty, and who resembles You, O King who brings death and gives life.
Holiness of G-d's Name
You are holy, and Your name is holy, and those who are holy shall praise You every day. Blessed are You, L-rd, the holy G- d.
Insight
You grant knowledge to man, and teach understanding to humans; from Your own self, favour us with knowledge, understanding, and sense. Blessed are
You, L-rd, giver of knowledge.
Repentance
Return us, our Father, to Your Torah, and draw us closer, our King, to Your worship, and bring us back before You in complete repentance. Blessed are
You, L-rd, who desires repentance.
Forgiveness
Forgive us, our Father, for we have sinned, pardon us, our King, for we have transgressed, for You pardon and forgive. Blessed are You, L-rd, gracious
One who forgives abundantly.
Health and Healing
Heal us, O L-rd, and we shall be healed, save us and we shall be saved, for You are our glory. Send complete healing for our every illness, for You, Divine
King, are the faithful, merciful Physician. Blessed are You, L-rd, who heals the sick of His people Israel.
Acceptance of Prayer
Hear our voice, O L-rd our G-d, show compassion and mercy to us, accept our prayers with mercy and favour, for You are a God who hears prayers and
supplications.
Peace
Establish peace, well-being, blessing, grace, loving kindness, and mercy upon us and upon all Israel, Your people for by the light of Your presence have
you given us, O L-rd our God, a Torah of life, love of kindness, justice, blessing, compassion, life, and peace, and it is good in Your sight to bless Your
people Israel at all times and in every hour with Your peace. Blessed are You, L-rd, who blessed His people Israel with peace.
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Notes on Life and Death in Judaism
Sanctity of Life
Judaism, as with many faiths, views this world as a preparation for (a better) world to come. Nevertheless there is not only no encouragement
to get there quickly; rather the emphasis is on life because only the living can keep the mitzvot.
Life is valued above almost all else. The Talmud notes that all people are descended from a single person, thus taking a single life is like
destroying an entire world, and saving a single life is like saving an entire world.
Because of the value of life the mitzvot (except for murder, idolatry & forbidden sexual relations) can - and in some cases must - be broken if
life is in danger. So for example an ill person, whose life may be endangered by fasting, is forbidden to fast on Yom Kippur. The reason for this
is because the Torah says of the mitzvot “you shall live by them” (Vayikra Leviticus 18:5). The Rabbis said of this “you shall live by them, not
die by them therefore by breaking mitzvah on one occasion on behalf of a person who may then have the opportunity to live and do more
mitzvot in the future.
Because life is so valuable, it is not permitted to do anything that may hasten death, not even to prevent suffering. Euthanasia, suicide and
assisted suicide are strictly forbidden by Jewish law. However, where death is imminent and certain, and the patient is suffering, Jewish law
does permit stopping artificially prolonging life.
Death
As death approaches a Jew would read, or have read to them, a Prayer of Confession of sins, ending with the Shema.
Avelut (mourning) in Judaism have two purposes:
to show respect for the dead (kavod ha-met).
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to comfort the mourners (nihum avelim), who will miss the deceased. The avelim (mourners) are the living parents, siblings, children and
(married) spouse of the deceased.
With death the soul (the eternal “spark” of the Divine) leaves the body, however the same respect is shown for the body as when the person
was alive.
The eyes are closed, the body is laid on the floor and covered, and candles are lit next to the body. A “watch” is kept so that the body is not left
alone prior to the funeral. Respect for the dead body is paramount. For example, those watching may not eat, drink, or even perform a mitzvah
in the presence of the dead. To do so would be considered mocking the dead, because the dead can no longer do these things.
It is considered a great mitzvah to assist in the preparation of the deceased for the funeral and accompany that person to their final resting
place. It is referred to as a chessed shel emes - an act of genuine kindness – ‘genuine’ because unlike other acts of kindness where there may
be an expectation that the beneficiary will do a kindness in return; in this case the deceased cannot do the same in return.
The bodies are cleaned and wrapped in shrouds, which are used as a sign that all are equal in death. This is done by volunteers called the
chevra kaddisha (holy society). Referring to them as “holy” is another example of the respect shown to the dead.
Burial
Burial is important based on the verse “for you are dust and to dust you shall return” (Bereshit Genesis 3:19). The importance in Judaism
placed on burial can be seen by the way that Israel pays a high price to get back its captive soldiers – even when they are known or presumed
to be dead, in order that they can be given a proper burial.
As a sign of respect the levoya (funeral) should take place as soon as possible. Ideally on the day of death, except for Shabbat and Chagim –
because these are days of joy.
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Where the law of the country requires it coffins are used. They are always plain and unadorned – as another sign of equality; also to avoid
extravagance on something that is of no benefit (and will soon be in the earth and unseen) and to ensure that the body can return to the earth
as soon as possible. The coffin is closed and there is no viewing of the deceased.
Either at the time of death or just prior to the funeral the avelim cut kriah (cutting the garments) is performed. Kriah is done on the outer
garments worn over the chest – such as shirt, cardigan or jacket but not a tie or scarf. For a parent it is done on the left side – the same side
as the heart, signifying the more intense grief for a parent. For other relatives it is on the right. The initial cut is done by someone else with the
avel (mourner) tearing it further.
Prior to the levoya there may be a short service in the home. The main service takes place in the cemetery, usually in a hall but it can also be
by the graveside. The prayers, mainly Psalms, are said and usually a tribute will be paid to the deceased by a Rabbi, relation or friend. Psalms
are recited as the coffin is taken to the grave.
After the deceased is lowered into the grave first the avelim and then others present fill the grave with earth until it is covered as a final
farewell to the deceased.
The spade is not passed from hand to hand but put into the mound of earth for the next person to take as this is a sign of reluctance to pass
grief on to others.
Up to the burial all that is done is to give respect and honour to the deceased, from then onwards the purpose is to comfort the mourners.
Before re-entering the prayer hall all those who have been by the grave wash their hands as a ritual cleaning after being in contact with the
dead as water is a symbol and source of life –without water no life can survive.
Concluding prayers are said at the hall including Psalms, a memorial prayer and the recitation by (male) avelim of the Kaddish – a prayer
declaring the greatness of G-d and the acceptance of his will. Kaddish is only said in the presence of a minyan an assembly of 10 males over
the age of bar-mitzvah.
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At the conclusion of the service those present take their leave of the avelim with a short phrase expressing a wish that the Almighty should
comfort them. There are different customs of how this is done – the traditional way is for those present to line up in two rows and recite the
words of comfort as the avelim walk between them. The other custom is for the avelim to sit on low chairs whilst those present come up to
them to say the words of comfort.
Avelut
There are four stages in avelut; each one more intense than the next:
Shiva
Sheloshim
One-Year
Annual remembrances
Shiva
The initial and most intense is the first week – the period of the shiva. The word comes from the Hebrew for seven and was first observed by
Joseph for his father Jacob (Bereshit Genesis 50:10)
It starts immediately after the levoyah when the avelim return to the bet avel (house of mourning) which is usually where the deceased lived.
They will first eat a special meal consisting of round foods such as beigels and hard-boiled eggs, which being round signify the cycle of life –
and that life continues. The first day of the shiva is the more severe as it is on the same day as the levoya.
The avelim stay in the bet avel for the period of the shiva. They do not go to work or school, let alone go out for joyful activities. They do not
cook, family and friends provide the food, nor do housework or groom themselves by having haircuts, shaving or using cosmetics. For this
reason mirrors are covered. They sit on low chairs, wearing the clothes on which kriah was cut. The daily prayers (morning, afternoon and
evening) will be held there. Friends and family visit to console the mourners. A memorial light is kept burning during this time as the flame
symbolises the soul of the departed.
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There is no avelut on Shabbat. or chagim and the avelim attend synagogue for services. If Shabbat occurs in the middle of that time, the shiva
continues straight afterwards; however if a chag occurs shiva does not recommence afterwards.
Sheloshim
The word comes from the Hebrew for thirty and refers to the remaining days of the first month after the levoyah. Its first recorded as the
mourning periods for Aaron (Bemidbar Numbers 20:29) & Moses (Devarim Deuteronomy 34:8)
During this time the avelim gradually return to their normal activities. They can go back to work or school - but they do not resume social
activities or going to places of entertainment including celebrations nor do they have haircuts or for men, shave.
At the conclusion of the sheloshim official avelut ends for any relative except a parent.
The One-Year Period
For a parent the mourning practices of the sheloshim continue for the remainder of the first year. The one exception is haircuts & shaving
which can be done when the hair starts to become too unkempt.
The reason why the period of avelut for parents is longer is that it marks the most fundamental relationship a person has – that with their
parent It is also a way of recognising the debt of gratitude that a child has to a parent for all they have done for them.
Annual Remembrances
Although formal mourning does not extend beyond the year, there are occasions during succeeding years to remember the deceased.
On the anniversary of the death according to the Jewish calendar, called the yartzheit, the relatives say kaddish at the synagogue services
and light a candle that will burn for the entire day.
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In addition to individual anniversaries, on four festival days a memorial service, called yizkor (which means “remember”) is recited during the
synagogue service.
Kaddish
The kaddish is said by the (male) avelim during the shiva, sheloshim and yartzheit. A son continues to say it for a parent for a period of eleven
months. Where there is no son another relative or friend who has no parents says it.
Why is the kaddish not said for the full year? Traditionally, the soul must purify itself before going to the world to come, which takes up to 12
months for the most evil. To recite the kaddish for 12 months could imply the deceased was the type that would need that long, so rabbinical
authority set the limit at 11 months
Interestingly, the mourner's Kaddish does not mention death. Rather, it praises G-d and asks for the establishment of His kingdom. Its purpose
is to reaffirm the faith of one who has lost a parent, a time when one is especially vulnerable to turning away from G-d. This in turn honours the
deceased, since it demonstrates they have raised a child with faith that is strong enough to endure the death of a loved one.
Tombstone
A tombstone is put up so that the deceased will not be forgotten and the grave will not be desecrated. There are different customs as to when
this is done; some do it at the end of sheloshim others wait till the end of the first year. A service takes place at the dedication of the tombstone
with psalms, eulogies & the kaddish.
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Synagogues
Like other places of worship, synagogues come in all designs and sizes – often reflecting the local architecture of the period in which it is built.
Sometimes there are also influences from the country where the particular community came from.
Some synagogues are very ornate, others plain; some are large and others small to reflect the size of their congregation. What they have in
common is that in all Orthodox and many non-Orthodox synagogues the basic layout is similar.
At the front (facing eastwards, in the direction of Jerusalem) is the Aron HaKodesh (the Holy Ark - also just referred to as Aron) in which the
Sifrei Torah (Torah Scrolls) are housed. In front of the Aron is a curtain, which will usually be decorated with appropriate symbols and Hebrew
writing. Also in front of the Aron and at the top is the Ner Tamid (the everlasting light) which always stays on, a reminder of the light that was
always alight in the Temple.
By the side of the Aron there may be seats for the Rabbi and any other officiant and possibly
also for the lay leaders. In front of the Aron (or in some synagogues in the centre) there will be a
platform, usually at a raised level, from where the Torah is read.
In many synagogues the rest of the service (when the Torah is not being read) will also be led
from here. In other synagogues there will be a separate smaller reader’s desk for this purpose.
Services might be lead by the Rabbi, a cantor or by lay members of the community.
The congregation sit around the other three sides; either all facing front towards the Ark or facing
inwards.
In Orthodox synagogues men and women sit separately; whilst in most non-Orthodox
synagogues they sit together.
The picture to the right shows a typical layout. On succeeding pages are pictures of other British synagogues showing a variety of styles.
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Bevis Marks Synagogue, East End of London
Built in 1701, this is the oldest functioning synagogue in the United Kingdom. It is synagogue of the Sephardi (Jews originally from Spain &
Portugal) community. Sephardi Jews were the first to return to England after the readmission. They had come from Amsterdam and Bevis
Marks is modelled on the Spanish & Portuguese Great Synagogue there.
Due to its history and architecture it is a listed building.
These two views of the inside show the renaissance
style Aron. Made entirely of wood it is painted to look
like marble with gold.
The Synagogue is still lit by
candles for special occasions
as is shown in this picture.
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New West End Synagogue, London
Dating from 1877 this is an Ashkenazi (Jews from Central & East Europe) synagogue.
It is also a listed building due to its ornate interior and imposing exterior, which is similar to other grand Victorian public buildings.
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Synagogue, Leeds
The interior of a modern synagogue in Leeds, which was dedicated in 1969.
The large and high space of this synagogue makes it as imposing as the
earlier synagogues, pictured above, but its plainer design represents
modern architectural ideas.
Another important change in the layout is the square rather than rectangular
design. This brings those at the back (not visible in this picture) closer to the
Aron and reader’s desk.
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Smaller Synagogues
On the right is an example of a smaller, more informal synagogue, sometimes also
known as a Bet Midrash (Torah Study Hall). These are found in the Charedi (strictly
Orthodox) community.
The furniture and layout is very basic, with the Aron being the only imposing piece of
furniture. This style offers a more familiar place of worship than the imposing buildings
shown above. In addition to prayer services these are often places for Talmudic study
The synagogue pictured here is in Golders Green, North-West London, and is typical
of the many similar synagogues in Stamford Hill, Golders Green, Gateshead and parts
of Manchester.. Some are even less formal, perhaps
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Anglo-Jewry Strictly Orthodox (Charedi)
We dress distinctively – men: long coats and hats. Women – dress modestly, with married women covering their hair (hat, headscarf or wig – shAytal).
When Britain was mono-cultural we stood out. But nowadays there are so many different types of ethnic dress (some due to modesty requirements of other
faiths) and also a wide variety of fashions; we are now just another one of many groups with distinctive clothes.
We tend to have large families. Therefore (and also because our children are most likely to remain committed Jews) we are the fastest growing group in the
Jewish community.
Our children go to all-Jewish schools. Alongside learning the National Curriculum there is much emphasis on studying Jewish texts. Studying of religious
texts is a lifelong activity with even knowledgeable adults devoting as much time as they can to learning because that is part of our faith.
Many of us will speak Yiddish amongst ourselves. A language based on German – which was the common language of Jews in Eastern Europe for several
hundred years.
Our prayers are unchanged for thousands of years and are only in Hebrew. These prayers are virtually the same in Orthodox synagogues around the
world. That means wherever we find ourselves we can pray together.
We tend to live near each other in places like Stamford Hill (only a few miles from Waltham Forest), north-west London, parts of Manchester and
Gateshead where there is a major yeshiva (college where Talmud is studied intensively). The reason we tend to live near each other is that we have the
infrastructure for a full Jewish life – such as synagogues, Jewish schools and kosher food shops. Also because we don’t use vehicle to travel on Shabbat &
festivals we need to be in walking distance of our synagogues.
Our faith is very important to us. We eat only kosher food, pray three times a day and fully observe the Shabbat & festival as well as following other rules
and practices of Jewish life.
The land of Israel is very important to us. It is mentioned in our prayers – especially that we should all return there. Many of us will have family living there &
we may have spent time learning there after leaving school and some of us might move there.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 6:29
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 6 Information Sheet 3
Anglo-Jewry Modern/Central Orthodox
Our faith is important to us but we also integrate into general society. We are the largest group in Anglo-Jewry. Amongst us there is a wide range of levels
of observance ranging from those who follow all the practices and traditions to those who whilst they may not personally observe the rules nevertheless
believe the Orthodox approach is the correct one. The common factor to our group is belonging to an Orthodox synagogue.
Many of our children will go to all-Jewish schools but others attend state schools. Those who do not go to all-Jewish schools will learn about our faith in
Sunday schools. We dress no differently to the non-Jewish community although amongst the more observant men will wear a kippah at all times and
married women will cover their hair.
Our prayers are unchanged for thousands of years and are only in Hebrew. These are essentially the same in Orthodox synagogues around the World.
That means wherever we find ourselves we can pray together.
We live both in predominantly Jewish areas such as north-west London (& surrounding areas) as well as parts of Manchester but we are also to be found in
smaller numbers in other parts of London and across the United Kingdom.
The land of Israel is very important to us. It is mentioned in our prayers – especially that we should all return there. Many of us will have family living there &
we may spend a gap year after school working or learning there. Some of us will go and live there. Many of us consider ourselves Zionist– that means we
believe in the right of the Jewish people to self-determination in our ancient land –and that includes those who have decided not to move there
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 6:30
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 6Information Sheet 4
Anglo-Jewry Progressive (Masorti, Reform & Liberal)
Our faith is important to us but we are not bound by all the rules of Orthodoxy. In particular we question that the Torah is completely divine, believing that
the rules are to be interpreted according to current needs and attitudes. There is much that separates our three groups in terms of belief, practice and our
histories – in fact many of us might see our differences as greater than anything that is common to our three movements.
Reform & Liberal developed out of 19th century German Reform Judaism which subsequently spread to other countries, including Britain. Masorti developed
from central Orthodoxy, whose practices it is closer to, from those who feel that central Orthodoxy had become too strict in its observances.
In Masorti we believe that a true commitment with Judaism is only possible when we not only follow Jewish observance, study and life, but also engage
with scientific, social and philosophical truths.
As Reform we take from the best of new ways of understanding and thinking to add to the meaning and purpose of Judaism. Our faith is an assertion of
eternal truths and values linked to an open, positive attitude to new insights and changing circumstances.
In Liberal Judaism we seek to preserve all that is good in the Judaism of the past but are always ready to reconsider, modify and innovate. We constantly
change to adapt to the needs and wants of our members and of outside social trends.
From our statements it is clear that what is common to our three movements is seeking to combine Judaism with modernity. Each of our groups, and within
that each synagogue and individual is free to choose their own level of practices and observances. Some of us are closer to traditional practices; others
further away. Our practices are flexible and change depending upon current social values and attitudes. A good example is the language we pray in. In
general terms the more traditional will use more Hebrew; the less traditional will have more prayers in the language of our country. However the amount of
Hebrew also changes depending on other factors.
Whilst some of our children will go to all-Jewish schools (and we now have schools for our own communities) many will go to non-faith schools, learning
about our faith in Sunday schools. In fact for some of us it is important that our children mix as far as possible with people of other faiths and of no faith.
Some of us have strong links to Israel. Amongst these some may spend a gap year after school working or learning there and some may go and live there.
Many of us consider ourselves Zionist that means we believe in the right of the Jewish people to self-determination in our ancient land even if most of us
have decided not to move there. Others do not have such strong feelings and view Israel as a foreign country – although perhaps we have more connection
with it because of our history and that we may have family there.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 6:31
JUDAISM KS 3
Unit 6: Jewish Life
Unit 6 Session 6 Information Sheet 5
Anglo-Jewry Secular Jews
By definition we generally do not define ourselves in a religious sense but rather as Jewish by culture or heritage; ethnicity or maybe just a connection with
other Jews. We each define our Judaism in an individual way.
Some of us will observe, in whatever way we choose, Jewish practices, and usually it is the more common ones, good example are a Pesach seder or
Chanukah. Some of us may also observe festivals of other faiths.
Since we are not an organised group it is difficult to ascertain our numbers. Also it is up to each individual everyone chooses what parts of Judaism to
practice or identify with. We are fully integrated into the general life of the country. Some of us may have intermarried with non-Jewish partners.
We might send our children to Jewish schools but it is equally likely that we choose to send our children to non-faith schools as it is important that we and
our children mix as far as possible with people of other faiths and of no faith.
We are aware that it is likely that over time the next generation’s knowledge and links with Judaism will get less.
We might also identify our Judaism by identifying with Israel or by opposing anti-Semitism. For those who identify with Israel this may include visiting often,
spending time there or moving there.
There are also those who could define themselves as Jews on the basis of their being born to Jewish parents but choose not to do so, although they may
well be defined as Jewish by others, both Jews and non-Jews.
Waltham Forest Agreed Syllabus for Religious Education
Information sheet
JUDAISM Key Stage 3 Unit 6:32