ISBN 978-0-933873-00-1 $14.95
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Text by Joel Lurie Grishaver with Jane Golub and Alan Rowe Photography by Hilda Cohen, Jane Golub, Alan Rowe and Steven Feinholz
Torah Aura Productions
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For Shirley Barish, who stands as a paradigm of dedication and excellence in the world of Jewish education.
Acknowledgements: This work has evolved through the insight and support of a number of good friends. It was inspired by a number of congregational educators, specifically Paul Flexner, Melanie Berman, Joyce Seglin and Janice Alper, who were foundational to the decision to attempt this work and to the work’s direction. Throughout the process my two business partners, Jane Golub and Alan Rowe, tolerated and supported the creative process. My thanks go to Everett Fox, whose Shocken translation, In the Beginning, was inspiration for this rendition. Finally, we owe a significant debt to two friends who have helped us to shape and perfect this material, thereby helping to pragmatize our vision. Rabbi Joel Gordon consulted on the accuracy of the translation and the appropriateness of work material. Sey mour Rossel served as editor and helped to clarify and shar pen the manuscript. Without Sey mour’s careful pruning, this work would not have successfully emerged from its creative tangle. My thanks to all involved. Joel Lurie Grishaver 12 Tammuz 5445
Librar y of Congress Cataloging-in-Publication Data Grishaver, Joel Lurie. Being Torah. Summar y. A colleciton of stories, commentaries and exercises based on the Biblical books of Genesis and Exodus. 1. Bible. O.T. Genesis—Juvenile literature. 2. Bible. O.T. Exodus—Juvenile literature. [1. Bible stories— O.T.] I. Golub, Jane Ellen. II. Cohen, Hilda, ill. iii. Rowe, Alan Brahm. IV. Title. BS1239.G75 1986.
222:11077
86-16096
ISBN 0-933873-00-X (pbk.) Copy right © 1986 Torah Aura Productions. Revised edition, 2005
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means graphic, electronic or mechanical, including photocopy ing, recording or by any information storage and retrieval systems without permission in writing from the publisher.
MANUFACTURED IN MALAYSIA
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CONTENTS For Parents and Teachers . . . . . . . . . . . . . . . . . . . . . 5 Being Torah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
BEFORE THE FIRST JEW
1. Beginnings . . . . . . . . . . . . . . . . . . . . . . . . . 8
2. The Garden . . . . . . . . . . . . . . . . . . . . . . . . 19
3. Cain and Abel . . . . . . . . . . . . . . . . . . . . . . . 29
4. And Introducing Noah . . . . . . . . . . . . . . . . . . 34
5. The Tower of Babel . . . . . . . . . . . . . . . . . . . . 50
THE STORIES OF ABRAHAM
6. And Introducing Abram . . . . . . . . . . . . . . . . .
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7. Abram: Leaving Home . . . . . . . . . . . . . . . . . . 56
8. Abram: Lot Leaves . . . . . . . . . . . . . . . . . . . . 59
9. Abram: A Covenant . . . . . . . . . . . . . . . . . . . . 64
10. Abram Becomes Abraham . . . . . . . . . . . . . . . . 69 11. Sarah Laughs . . . . . . . . . . . . . . . . . . . . . . . 76 12. The Sodom Debate . . . . . . . . . . . . . . . . . . . . 81 13. Isaac Is Born . . . . . . . . . . . . . . . . . . . . . . .
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14. The Binding of Isaac . . . . . . . . . . . . . . . . . . . 90
THE STORIES OF ISAAC 15. Rebekah at the Well . . . . . . . . . . . . . . . . . . . . 95 16. Rebekah Meets Isaac . . . . . . . . . . . . . . . . . . . 99
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THE STORIES OF JACOB 17. Round One: The Birth/Round Two: The Birthright . . 101 18. Round Three: The Blessing . . . . . . . . . . . . . . . 106 19. Jacob’s Dream . . . . . . . . . . . . . . . . . . . . . . 114 20. A Double Wedding . . . . . . . . . . . . . . . . . . . 119 21. Round Four: Wrestling . . . . . . . . . . . . . . . . . 124 22. Births and Death . . . . . . . . . . . . . . . . . . . . 134
THE JOSEPH STORY 23. The Dreams Come True . . . . . . . . . . . . . . . . . 138
THE STORY OF THE EXODUS 24. The New King . . . . . . . . . . . . . . . . . . . . . . 164 25. And Introducing Moses . . . . . . . . . . . . . . . . . 167 26. The Burning Bush . . . . . . . . . . . . . . . . . . . . 172 27. The Ten Commandments . . . . . . . . . . . . . . . . 176 28. Almost the Promised Land . . . . . . . . . . . . . . . 181
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FOR PAR ENTS AND TEACHER S It is easy to imagine that many of the Torah’s stories were first told around a campfire. The Torah is filled with exciting images that a listener needs to picture in his or her mind. We are taken on a stormy ride on a boat filled with animals and shown a peaceful rainbow. We look up a ladder ascending into the heavens and then wrestle a stranger in the dark. We are given a coat of many colors, are thrown in a pit and emerge to hear more dreams. The Torah has an oral impact. It haunts the listener with images, introduces him or her to significant role models and evolves the first layer of a moral fabric. Like our ancestors, most children first encounter the oral dynamic of Torah, hearing its stories long before they study its texts. They are told or read stories that become the basis for crafts, drama, discussion and other extensions of imagination. The Torah, however, is more than a collection of bedtime stories. Its stories are precisely crafted texts that need careful, close reading. Much of the Torah’s depth comes from the way its stories are told. When we do look closely, we find stories written in specific patterns, with words reused a specific number of times, with significant insight communicated through subtle word changes and with word-symbols evolved through a series of usages. We are taught to be “keepers,” first of a garden, then of our brother and finally of a covenant. We are made to feel like “strangers” in Canaan and in Egypt and then are taught to protect and help the “stranger in our midst.” Moving through the mythic fabric of the Torah’s tales is the concise evolution of a significant vocabulary of Jewish existence. The Jewish people’s relationship with Torah is indeed rooted in an oral experience, but its foundation lies in the close reading of its text. Being Torah has been designed to begin the development of this second relationship with Torah. It has been crafted so third- to fifth-grade students can apply their reading skills to unlock their own discovered meaning in the Torah’s text. To facilitate this relationship, Being Torah has been constructed around special translations of the masoritic text. The text has been designed to be true to the patterns, language and style of the original, while limiting the vocabulary and syntactic complexity of the English. These translations have been prompted to reveal themes, word echoes and other elements of narrative artistry. In addition, the material has been edited to provide sequences of usuable length and to allow for a nonsexist first encounter with this core source. Accompanying these translations are commentaries. Here, voiced as children’s responses, is a set of model reactions to the text that serve as discussion triggers. Used together with the Being Torah Student Commentary, Being Torah is the perfect book to introduce a child to Torah.
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BEING TOR AH Around 300 years ago there was a famous rabbi named Dov. People used to call Dov the Maggid. Maggid means storyteller. He was a very famous teacher, and students came from everywhere to study Torah with him. They thought if they could repeat every lesson and insight, they would really know Torah. The Maggid, however, had one special lesson. He used to tell his students, DON’T JUST SAY WORDS OF TORAH, BE TORAH. This book is all about Being Torah. Sometimes you may find yourself walking down the street and singing a song you heard on the radio or that you just heard on your stereo. Often you don’t even remember deciding to sing that song. It is just a part of you that comes out on its own. Being Torah is like that, too. The Torah contains lots of stories that are told in special ways. Both the stories and how they are told are important. This book can help you discover the power in the words that make up the Torah. Soon you may find yourself walking down the street and thinking of words like God’s image, brother’s keeper or remember the covenant. Making these words part of you is really Being Torah. Joel Lurie Grishaver 6
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Commentary The Torah is something that every Jew studies. At my cousin’s bat mitzvah they had my grandmother come up and hand the Torah to Uncle David, who handed it to my cousin Debby. Jews are always passing the Torah from one person to another. It is not just handing the scroll from one person to another. It is also passing all the wisdom and all of the tradition. Being Torah is learning all about the Torah and passing that on to other people. Harrison
Bible stories aren’t fairy tales. When you read the Torah, you don’t find any dragons, witches, knights or castles. The people in the Bible are heroes because they are usually trying to become the best they can be by learning from God. Being Torah is joining Noah, Abraham, Sarah and Moses in becoming the best possible you that you can be. Studying Torah is like having God as a teacher. Sachi
When I was really little, and before I could read on my own, one of my parents would sometimes read me a Bible story before I went to sleep. Other times they would tell me a story where I was part of the story and where I would help the hero in the end. Now I can read for myself and I even do it under the covers with my flashlight. I still like to pretend that I am part of the story. I guess Being Torah means seeing myself as part of the Torah. Owen
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oh¦vO¡t t¨rC ,h¦Jt¥rC .¤r¨t¨v ,¥t±u o°h©n¨©v ,¥t
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Beginnings: God created the heavens and the earth. The earth was unformed. Darkness was over the deep. The breath of God was over the waters.
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s¨j¤t oIh God said: “Let there be light.” And there was light. God said: “Good.” God called the light: “Day.” God called the darkness: “Night.” There was evening. There was morning. Day one.
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h°b¥J oIh God said: “Let there be a space between the waters.” And God made the space. God called the space: “Sky.” There was evening. There was morning. A second day.
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h¦Jhk§J oIh God said: “Let dry land appear.” And it was so. God called the dry land: “Earth.” God called the waters: “Sea.” God said: “Good.” God said: “Let plants and green things grow.” And it was so. God said: “Good.” There was evening. There was morning. A third day.
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h¦ghc§r oIh God said: “Let there be lights in the sky. They will be signs for the seasons, for the days and for the years.” And it was so. God made two great lights. One light to shine during the day. One light to shine at night. And the stars, too, God placed them in the sky, to give light on the earth and to divide between light and darkness. God said: “Good.” There was evening. There was morning. A fourth day. 13
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h¦Jh¦n£j oIh God said: “Let the waters swim with life. And let the sky be filled with birds.” And God created the great sea-serpents, and the crawling things which filled the waters, and the birds, too. God said: “Good.” God blessed them: “Be fruitful, and become many, and fill the waters and the sky.” There was evening. There was morning. A fifth day. 14
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h¦©v oIh God said: “Let there be wildlife on the earth.” God made the wildlife. There were beasts and creeping things. God said: “Good.” God said: “Let Us make people in Our image. Let them rule over the fish and the birds, over the beasts and the creeping things.” God made people in God’s image. God created people—both man and woman.
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I,«t t¨rC oh¦vO¡t okmC God blessed them. God said to them: “Be fruitful, and become many, and fill the earth and master it.” God said: “I give you all plants and all trees for your food.” God saw everything God had made. God said: “Very Good.” There was evening. There was morning. The sixth day.
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.¤r¨t¨v±u o°h©n© ¨ v UKf±h³u o¨tcmkf±u
The heavens and the earth were finished. God finished all the work on the seventh day. On the seventh day God rested from all the work. God blessed the seventh day and made it holy, because on it God rested from all the work. Everything had been created. 17
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