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CAJE Rapid Curriculum
Response:
Introduction Goal #1: Pause to assess your own reaction to the disaster; this will help you prepare to be with students. Trauma times are like being in an airplane, first the parent/teacher needs to put on his/her own oxygen mask before helping the youth/student.
How many types
of emotions do you have about the unfolding disaster? About
the deaths and losses, the horrific scenes, the slow government
response, the price of gas and much much more? Here is a link to a
way to constructively
emptify (page 33)
yourself so that you have room to fill with energy for teaching and
space to take in the emotional states, questions, action agendas and
concerns of your students. Goal #2: The mitzvah of shema v’ahavta, listening and loving. Take the emotional temperature of your students about their reactions to the disaster, help them decompress and express. No matter where you are located – close to or distant from a disaster – an early classroom goal is to create a safe forum for your students to express their feelings and questions. This prevents post traumatic stress disorder which our children throughout the country are susceptible to just from viewing the media images alone, no less from losses in their immediate or extended family and friendship systems. Start with something counter-intuitive to Jewish educational norms but urged by mental health professionals: instead of immediately talking with them about tzedakah initiatives or teaching values and related texts, start by listening to your students. The Guild of Jewish Healthcare Professionals assembled a panel of mental health specialists to consult to CAJE and Jewish educators everywhere. Here is information (page 3) they would like every Jewish educator to have right now, as well as links to helpful websites about youth, disaster and trauma. Here is an effective, tested during 9/11, Jewish program model (page 11) approved by a panel of mental health specialists for creating a safe forum for students/congregants to express their emotions and prayers, hopes and losses.
Here is how
a congregation is handling opening religious school (page 14) in
the wake of Hurricane Katrina.
UJC.org is posting reliable information on how to help, and Anne
Brener, Los Angeles-based Jewish educator born and psychotherapist
raised in New Orleans, and now volunteering there on-site, writes
about the Jewish New Orleans specific and locally controlled fund
below: "I have 100% confidence in this suggestion. I grew up with
Sandy Katz Levy who is the director of the Jewish Endowment
Foundation of New Orleans. She is in Baton Rouge now. Thank you for
everything you can do. Make checks payable to Jewish Endowment
Foundation c/o Beth shalom synagogue, 9111 Jefferson Highway, Baton
Rouge, LA. 70809." -- Know how to spot fraud, telemarketers who play on emotions, refuse to answer questions, or offer to pick up your donation or press for a credit card number are usually not legitimate. Report suspected fraud.
-- Contact the charity directly; don't respond to appeals over the phone or via e-mail. Identity thieves are already sending "phishing" e-mails claiming to be from the American Red Cross and many other organizations. -- Ask where your money will go and how it will help. To get more-detailed information about a charity, contact the Secretary of State's Office, check the charity's financial statement at www.guidestar.org or check if it meets Better Business Bureau standards at www.give.org. -- Choose charities with a proven track record. Goal #4: Reveal Judaism’s wisdom, liturgy and skills about how to be resilient in challenging times. Young people are at risk in part because they don't yet have a perspective on how life is full of challenges as well as joyful times. Meaning-making mentoring will help them move through troubling times and emerge believing they can have and contribute to a better future. The spirits of your adult students are also intensely sore at this time as well, they will connect with gratitude to religious schools and communities that provide both tzedakah opportunities and a forum for spiritual and emotional support and expression. Psychological Orientation & Resources Here are texts that inspire and reveal our ancestors' remarkable coping skills for troubled times. (page 16)
Bottom Line: As
soon as you realize a student is traumatized by recent events, refer
for counseling. Guidance from Barry Bub, MD author of Communication Skills that Heal (Radcliffe Medical Press, 2005) "The psychological effects of a major national trauma are not limited to those who experience it directly and the degree of response is not predicted simply by objective measures of exposure to or loss from the trauma." (Nationwide Longitudinal Study of Psychological Responses to September 11 Silver R et al JAMA, September 11, 2002-Vol 288, No 10) •In this day and age of terrorism and high population densities in areas vulnerable to natural disaster, leaders in the community - teachers, clergy, healthcare professionals, etc, need ongoing training in preventing and managing the psychological and spiritual effects of severe trauma. •Even in the absence of major natural disaster, accident or terrorism this training is valuable since the commonest cause of Post Traumatic Stress Disorder (PTSD) in society occurs after the sudden unexpected death of a loved one and also after events that are not uncommon such as suicide, auto accident, criminal violence etc. •Children are particularly vulnerable so teachers can play a valuable role in detecting troubled children, listening, creating safe connection and reporting. •Even though individuals directly threatened by death or serious injury to themselves or loved ones are obviously at greater risk of developing acute stress reaction and PTSD post traumatic stress disorder), others who witness scenes of horror, devastation, death and destruction on TV may also be affected. •Those with prior exposure to trauma may be more vulnerable to being triggered by present traumas. •Self-care is of prime importance since to a greater or lesser extent, all who witness this catastrophe are victims. Teachers need to attend to their own spiritual and psychological and physical well-being if only to acknowledge and ventilate in an appropriate setting, their own feelings of fear, anger, cynicism, dismay etc. This way, their own emotions are less likely to interfere with their hearing those of the children. •Children need to feel safe. As much as possible maintain normal routine in the classroom however, do not act as if the disaster never occurred. Create safe space for listening so that students can take their turns to express their feelings. Gather information e.g. "does anyone here have someone affected by the hurricane?" •Appreciate that living through a traumatic experience such as this hurricane is very different to educating oneself and others about an event that occurred in the distant past e.g. the Holocaust. In the current situation, minimizing the amount of exposure to scenes and stories of trauma is appropriate. •Reassure that it is normal to have a multitude of emotions after an event of this nature. Confusion, disorientation, anger etc is normal and that people say and do abnormal things in abnormal times. •Respectful listening is the key. Dan Bloom psychotherapist says: "I touch by my listening." This is far safer and is more helpful than hugging. •When challenged with the question, why would God cause this to happen, avoid giving trite answers. One approach may be to respond that we do not know; review texts such as Lamentations, Job, or Psalms that reveal that we have asked this question even in biblical times. •The teacher may point out to the older children that suffering is not optional and the Jewish people in particular have a long history of suffering and learning how to respond to it in humane and caring ways. Explore texts that support this.
So
that the students do not feel helpless, point out that we are given
resources to take care of ourselves since there will always be
hurricanes, volcanoes, earthquakes and these are necessary to keep
the planet alive.
Review common-sense steps such as keeping bottled water, batteries,
radio etc. As a hospital and hospice chaplain, and bereavement counselor, I would recommend that children in Hebrew school have the opportunity to process their feelings. They and their families have been exposed to images and stories that are frightening and traumatic, and can shake the stability of their world. I think it would be ideal for a trained counselor, chaplain or rabbi to lead a discussion in the classroom, in which children could share their feelings in an atmosphere of support and safety. Listen and validate. The children may disclose feelings of fear that this type of event could happen to them. They need to be heard and not to be discounted. It is tempting for an adult to respond to a child sharing his fears by "making him feel better," and saying that they need not worry, or his fears are unfounded for various reasons. This is not what the child needs. He needs to have the listener validate his fears in verbal and non-verbal language, such as: "It sounds like you're sad and afraid that something like this could happen here," with receptive body language, and an empathetic and serious expression. This allows the child to open up and share his/her feelings. At that point, it is the role of the counselor to continue validating the child's feelings, while giving the child(ren) a helpful perspective. The teacher might offer: "This type of event is very rare, and when it happens everyone feels sad and afraid. What are some things we could do to help the people who have been affected?" At this point the child(ren) will contribute ideas that will help them feel less vulnerable, and help those in need. It may not be wise at this time to reference similar stories from the Tanach, in this case, those pertaining to floods. Bible stories are frequently extreme, and may include destruction and fatalities. Keeping the discussion to the feelings of the children, and their suggestions for offering assistance may be the most empowering steps to take. Study of Bible stories with similar themes may be more sensitive in the future. The teacher should remain sensitive to the children's feelings, as they study stories touching on these themes. In the future, the children may retain some of their fear regarding certain stories. As these stories are introduced, the teacher should continue offering support, if the children comment that these stories remind them of these events. What these children have seen on television will have a lasting impression on them. If they continue to be disturbed by these events, parents and the principal should be consulted.
From David
Nefesh,
psychotherapist:
http://www.cajebroward.net/curriculum/tragedy.html
Guidance from
Rabbi Dr. Goldie Milgram, Pioneer Jewish Spiritual Health Education Studies show that there is vicarious trauma to children watching TV images of disasters - natural and human made that are graphic and threaten personal safety. These awaken the fears and terrors of every child. Not to mention the failure of rapid response of the government, descent in anarchy in New Orleans, and the extreme power of nature is terrifying for adults. So what to do? First self-care - then care for all. Attending to self-care first prevents despair, PTSD, acting out, and facilitates the flow of generosity and creative attention to the situation. l) It is important for educators to issue parent advisories to the effect of not keeping the television playing the images around their children. 2) Create safe space for listen to the children’s fears/ideas/questions and be careful to not deny them their feelings. 3) Otherwise, keep daily routines happening as much as possible, this is comforting. 4) Speak about how you the [parent or educator] see the children's safety as top priority and that you will always do everything possible to keep them safe. 5) In religious school it is essential to have times to listening to the questions raised by the children - perhaps create a wall to post their questions - don't jump to answer them - let the time-of-questions-arising be it's own experience, emphasize that Judaism is a religion that encourages questions and questions of God. 6) Theological responses are tricky. So far one simple response to “Why would G*d make this happen?” is to say that the weather is out of the control of G*d - it is simply a system of the planet, but we can pray for strength to get help to those who are suffering and for help with our own fears. 7) While global warming may very well be making such storms worse because warmer waters yield fiercer hurricanes, this is not the time for waging guilt. Self-care, mourning, questioning come first - assigning responsibility can be done when folks are stable. CAUTION: Skip empathy/re-enactment exercises you may find recommended in some curricula (like, if I had to leave my house in an emergency I would take....) right now that approach can create vicarious trauma and reinforce lack of safety. For sure hold foul weather/bomb threat readiness drills in your religious school if appropriate for your region - but not unless something is threatening to happen in the same month of a major publicized disaster, it will be too threatening for right now, and will counteract the good you can do. 8) Many religious schools and synagogues in North America will have members who are extended family of those affected in the disaster. These folks, too, will need caring, careful responses. Your staff will need guidance in how to be with distressed, traumatized family and students. Keep in mind the Talmudic aphorism: "All that is said in grief is to be forgiven." Rather than physically embracing those suffering, which is often unappreciated unless solicited, touch with your listening and non-judgmental responses. Anonymous advice from a recent Jewish Family Service professional: When I was employed at Jewish Family Services, I was a member of the Critical Incident Response Team. We would go out into the community including Hebrew and Sunday Schools) during times of need. Some of these were in response to 9/11 (and on the first anniversary of 9/11), after the death of a student/teacher/parent, and also in response to the shooting in Los Angeles. We would go in as a team of 2 people so that there was always more than one person available to both see and hear responses. In addition, when working with students it was better to have two people for a sense of "control" while in the group. We always had a debriefing when we (the team) returned to the agency in order to help us process our own reactions. Furthermore, a report was written and kept on file. If we (the team) had any significant concerns about a particular person, we would report that to the principal after we debriefed and collected our thoughts and information. If there were no concerns, a general overview was provided so that we would not breach confidentiality of the participants. This is very important! The participants need to be made to feel comfortable enough to share and know that, unless there is some danger involved, what they shared will not be told to others (parents, teachers, etc). Critical Incident Stress Response related to Children 9-04-05 - Excerpted from Jewish Family Services Critical Incident Response Team material, JFS Baltimore, MD, 2004.
The mission of the Crisis team is to provide defusings and
debriefings in crises. Defusing is a quick intervention
before those involved leave the scene (usually of one hour or
less). It may or may not be a formal group.
- to help understand the normal responses to stress Debriefing is usually done within 3 days. It is always done in a group.
Goals of debriefing: For those in the midst of the disaster, there is much written about defusing and debriefing as it pertains to crisis intervention. Some articles (and brief explanations) are provided here. For a more in-depth explanation of steps please consult these resources or consult with your local AJFCA/JFS: Lee Ross, PhD of Frostburg State University provides information from James L. Clements, 1992, about 7 phases for a debriefing group. He says that it works best when people have experienced an upsetting, critical event or occurrence. People often have normal post-traumatic stress type symptoms after such an event. Remember that not everyone will experience a critical incident in the same manner. The following is a general framework – there are professionals and teams who have had training to do this type of work. 1 – Introduction 2 – Facts – great care must be taken for this phase. The debriefer facilitates the normalization of symptoms. There is much focus on the “facts” of the events – what happened from every person’s perspective. 3- Thoughts – again, great care is taken because one does not want to force a participant to reveal their thoughts/emotions. It involves asking people about what they were thinking as they saw X event happening. 4 – Reactions – During this phase members are encouraged to speak about their own selves versus how they saw others react. This is a part of the normalization process when several members might acknowledge similar emotions about the incident. 5 – Symptoms – Discussion of physiological, emotional, and other symptoms which occurred immediately following and up to this group meeting are discussed. Most of the time it will involve classical PTS symptoms and the mental health worker should be familiar with these. The goal is to elicit common symptoms and normalize those reactions that are truly normal. 6 – Teaching – Providing information about normal reactions, including the physiological model of stress reactions. It is reinforced that their reactions are normal reactions to an abnormal situation. Information is given about ways in which participants can handle their symptoms. Emphasis is placed on the fact that these methods do work. Dependent upon the age of the participant, they can be asked about times when they were successful in handling stressors and what helped them to do so. Support systems are good. Participants are reminded of resources available to them should they still experience symptoms after a few days to weeks (dependent upon the person). 7 – Re-entry – Time is taken to summarize that the incident was significant, a variety of feelings and symptoms resulted, they are normal, and they can get better.
-
Jeffrey T. Mitchell, PhD – article in jems,
December 1988, Stress: Development and Functions of a Critical
Incident Stress Debriefing Team. He also provides
information about the 7 phases for these teams to cover, stating
that this is a specialized area of training for health care
personnel. Much education is provided to those who have experienced
a potentially traumatic event. Again, not everyone reacts in the
same way to what they see/hear. Dr. Abramovitz states that responses to crises need to be divided into three categories: psychological safety; physical safety; and re-assurance/explanation. He says that the primary goal is to prevent frightening feelings from becoming overwhelming. Dr. Abramovitz talks about giving children a message of “how can I help you feel safe, in spite of having distressing feelings?” Thus, there is an attempt to promote the capacity to adaptively manage emotional reactions so that they don’t disrupt the ability to think and respond. It is necessary to validate children’s reactions. Children need to be heard. Dependent upon their developmental stage, they can talk or “play out” their feelings. We as adults need to listen, listen, listen. Our presence is important. From Ron Lewis, specialist in adolescent behavior and treatment, marriage and family therapist. Something very simple, used by many teachers that helps when a teacher, student or parent is overwhelmed and yet really needs to be able to be fully present. One doesn't have to believe in this, simply doing it will work in the majority of individuals. Fingers are connected with emotions; we all know that when babies are agitated they suck their thumbs. Simply hold the indicated finger from the list that follows, after a while the person will be able to feel the pulse, when the pulse is detected by the affected person they will already be better grounded and their inner energies in better harmony. Remember, first when you hold it with two fingers from the opposite hand, you won't feel the pulse, gradually pulse comes in as energy balances.
èRing
finger is connected with grief, depression, sadness. |
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Recommended
Activities •Make Caring Cards to send. •Make a collection and send the money to a helping resource your students choose from a careful review of options. •Have the Hebrew school children join together in a misheberach prayer for those affected. •Each write a prayer to be made into a scroll and read aloud in the sanctuary during tefillah. •Study weather and theology and looking into the science of global warming and connecting to the mitzvot is a unit to consider for later in the year - after shock, grief, and loss can come knowledge and action. •Study the responsibilities of leaders for the people, hold mock trials about budget decisions that left New Orleans vulnerable, and send class delegates or meet as a group with legislative representatives will help create the leaders of the Jewish future. [Brought too quickly, finger-pointing and assignment of collective guilt breeds emotional damage, resistance to needed change and slows recovery.] •Learn some of Lamentations - Eichah. In the book, Reclaiming Judaism as a Spiritual Practice, (Milgram) there is a guide to the essential mental health function of lamenting along with an exercise on how to go from the powerful lament of Eichah to understanding the universality of human lament and expressing one's own lament. Here is a link to using Eichah for students to express their feelings in the form of a traditional lament. Because religious schools start after Tisha B'Av, this is a special opportunity to embrace the human lament within this hurricane and slowness of governmental response to tragedy and recall how our people have moved often from tragedy to rebuilding and good lives. We, of all people, know how to do this and that it is a spiritual process.
•Use Psalms of
David when he was desperate and frightened, e.g., psalm 38. Help
children understand that life is like a sine wave (or like a wheel)
- that times get rough and painful and that things improve. They
don't intellectually realize it and it's very helpful to have
perspective right now. You can say: "Look how the very powerful and
successful King David wrote psalms about his most frightening and
painful times". It is as holy to lament as it is to praise. •Conduct a bibliodrama drawn from the biblical text where Hagar has been sent away by Avraham. She sets down her son under a shrub, moves a bowshot away, lifts up her voice, weeps and hears a bat kol [voice from Beyond] and comes back to herself and the promise. Help students find the prayer of their hearts, to value calling out to God during times of distress.
•Hold a community ritual. Holding a ritual gathering for the school or in each classroom where students can do something like the following, was found during 911 in New York, to help a lot: (even better, when possible, hold this with parents forming a circle around the children, a circle of safety.) [Ritual developed and conducted by Rabbi Goldie Milgram for various neighborhoods and synagogue communities during 9/11 crisis.] Ø Opening song. Nachman's Narrow Bridge works, only amended to be something like this: All of the world is a very narrow bridge; and the main thing, the main thing is we all care, we won't let each other fall. ... Let students anD STAFF chant and move in a circle. Some find it helpful not to use the original lyric: the main thing is not to fear at all. Why? Disenfranchising emotions is very damaging to people, embrace emotions and respect them; for a youth to feel afraid after seeing the images of people on rooftops, etc. is healthy and normal. However, when one is in the water and on the rooftop, the original lyric seems right on to help keep equanimity. ØNext: In the center of the circle have two crystal or pottery water containers - at least large salad bowl size. Place water in the bowl - water is hessed in Judaism, the presence of God as loving-kindness and abundance. Invite students to come up and sprinkle some kosher salt into one bowl - this is a symbolic Well of Tears. When they do this, each says their feelings, concerns or connections to the situation:
Example: I am
very sad today. My grandmother's house was swept away in New
Orleans. We know she is safe in Texas. She is worried about her
neighbors and friends. ØPart of being a religious and educational community is caring about the mental health of our students. When the students are done, a teacher or principal active listens by summarizing: "Together we are sad, scared........ and we are also together. We are safe here in (chicago, etc.) and we here at Temple Beth ....have each other." ØNow, another round of the Nachman song, or something like it, let the tempo get more upbeat - moderate - bring energy into the room. ØThe other bowl of water symbolizes a Well of Hope. "Our ancestors felt the presence of God beside the wells they dug in the wilderness. Here we express our hopes, our prayers for all who are suffering from this terrible disaster; " ØStudents come up and sprinkle silver glitter onto the surface of the water and express hopes:
Example: "I hope
(or pray) every possible person is rescued." ØØNow, chant once again, building up energy of hope and strength and resilience, not so fast it gets silly, but fast that is strong and lifts the souls of those doing so up. Now, give the students a recess so they can regroup internally. White space is essential after a ritual, lets the nutrients work on the soulstream. Tzedakah (giving money) and Gemillut hassadim (deeds of loving kindness) Having first honored fears and opened up for students’ questions of meaning, it is possible to more powerfully and effectively move into intellect and stimulate generosity. The following earlier CAJE curricula pay primary attention to activism; this curriculum project does too, and also adds the psycho-spiritual components now known to be essential for the health of our teachers, students and families. Hurricane Andrew 1991 Curriculum developed by Alice Weinstein, z'l and Madeline Rothbard http://www.caje.org/learn/rapidresponse/hurricanekatrina.pdf 2005 Hurricane Katrina Curriculum Recommendations - Cleveland http://www.jecc.org/Curriculum/Response-Curriculum.htm Maggid (Storytelling) Moments. Here is a link to a first person account of chessed experiences she had while fleeing New Orleans. (Page 23)
One of the
beautiful stories from working 9/11 in NYC was the shoe store owner
who handed out sneakers to women in high heels who were fleeing the
falling buildings. He stayed there just dolling out his stock while
the dust and debris began to swirl. These kinds of stories of the
power and beauty of a human soul to help others are important to
share now. Assign students to collect them regarding the current
tragedy and put them up on the bulletin board beside quotes about
the Jewish values these courageous acts reflect. Then create perhaps
a play or a maggid-training with a professional story-teller so that
the students can learn and internalize creative ways people help
people in times of distress. "The mitzvot you choose do to, do they seem to have your name on them? Do you feel called, perhaps tugged? Sometimes do you go past the opportunity to do a mitzvah and then return to it? Creating your own focusing phrase, or drawing upon traditional ones, before doing certain mitzvot can help you plug into the Greater Pool of Possibility and Abundance within which we dwell. Such a meditation is called a kah-vah-nah, “intention” and often begins with a response to the call: hareini, or hineini, “here I am,” This is the answer given by those who felt called by G*d in the Torah, after hearing their names called twice. The basic model is very simple, put in your mind the mitzvah upon which you are about to embark and whisper: Hineini, here I am, present in this moment, I consciously choose to do the mitzvah of . . . supporting someone in need......as you write a check, offer a meal, give shelter, etc. . . .watching over my body as sacred space...as you take in nutrition, use protection, etc. . . .experiencing the holiness of time...as you make Shabbat, begin a holy day, etc. Hin’ni mukhan[a] u'v'zuman[et] l'kayem et mitzvat borai....Here I am ready and invited to effect My Creator's mitzvah of ......." From Meaning and Mitzvah: Daily Practices for Reclaiming Judaism through God, Prayer, Torah, Mitzvot, Hebrew & Peoplehood by Rabbi Goldie Milgram (Jewish Lights, 2005). •Study rather than rote recite specific psalms, liturgy and prophetic texts in religious school - why? Reciting isn't learning, or really even praying, because one hasn't yet integrated the meaning/thoughts. a. Try hevruta, partner study, of a poem-response like this one by Rabbi Leila Berner (page 20) - it can be a powerful tool for students in upper grades and adults. Hevruta builds friendships and is one of the best ways to create meaning in the classroom. b. Have students find the Eleven Blessings that come to one who helps the hungry and wretched from the Isaiah piece found in the text section at the end of this document. (Pages 22)
c. Psalms that
describe King David in duress are powerfully expressive - help
students realize even the greatest of our people's leaders had to
overcome really hard days. •Organize both fund drives and blood drives, the shortages are already the most acute, some think, in the history of this country. Parents may find youth asking them to come into the religious school lobby to donate blood rather compelling. The children can participate by giving juice and sweets to donors, working appointment coordination (runners to fetch donors), etc.
•Disaster specialists are urging people not to send materials yet, but rather to donate money. •After the refugees return, your school may want to adopt a school or affected community and ask what is needed (don't assume) and then work to help out. It might be months before that level of helping is likely to be possible - sustain momentum - keep your students interested and ready to engage. By week two after a disaster, more extensive tikkun olam brain storming could start, for example, were schools were wiped out? Even if tent schools are created, what will be done for books? Infinite things to do will emerge, but much gets wasted by leaping into projects too quickly before those in need are ready to engage and receive. For now, find large-scale nationally coordinated efforts to tap the caring energy of your students and families into. Initial links for that purpose are: http://www.fema.gov/press/2005/resources_katrina.shtm#canhelp http://www.ujc.org
•When you adopt a community have the children learn as much about it
as they can. Find out all the ways that the adoptive community is
just like the one that you live in. Then, find ways (other than the
refugees) that it is different. How can the children provide
assistance within both the areas of similarity and difference?
•Here's
an example of how Temple
Emanuel of Greensboro, NC responded to the Katrina disaster as
submitted by Rabbi Andy Koren: As Rabbi Guttman presented, he referred to an article he wrote that first appeared in the Greensboro News & Record following the Asian tsunami in December: http://www.tegreensboro.org/rabbis_corner/category_6.php?page=4302 (he is updating this piece in the aftermath of Katrina) He also spoke of Rabbi Shmuley Boteach’s piece on Katrina: http://www.beliefnet.com/story/174/story_17407_1.html Rabbi Milgram’s 9/11 guidelines for parents were distributed and briefly discussed. Rabbi Fred summed up by teaching the final stanza of Adon Olam. “We place our soul in God’s trust, when we are sleeping and when we awake. Body together with soul, God is with me and I need not fear.” I read aloud Rabbi Milgram’s suggestions re: gesher tzar me’od and not denying the emotion of fear, a concern which is most valid. Rabbi Guttman spoke about the other extreme which is the way that some American politicians and media outlets play on fear (as he was teaching, I couldn’t help but think of Michael Moore’s Bowling for Columbine). Tomorrow night, we are meeting with our community high school (9-12 graders, Reform and Conservative). We will be doing a one-hour program which uses the Four Worlds as our framework. We will start with a presentation of the Four Worlds in Jewish thought. On the ‘physical’ level – we will hear from a few of the professionals from Jewish Family Services who will talk about how our community is responding and what teens can do to help. On the ‘emotional’ level – Nancy Guttman will lead a discussion centering on their feelings over the past week. On the ‘mental/intellectual’ level – Fred will do a text exploration on theodicy and where God is at times like these. Finally, on the ‘soul’ level, we will do a service with prayers for those affected by the Hurricane – likely using Carlebach’s “Shalom” tune to take us through it.
TZEDAKAH: Tzedakah is not charity, "but has come to mean the obligation to see to the needs of fellow human beings who are unable to meet their own needs." Tzedakah is obligatory for every Jewish person, no matter how young or old, no matter how rich or poor. It is a mitzvah to give Tzedakah. MITZVAH: A Commandment. It is by doing Mitzvot that we help the world to become a better place. TIKUN OLAM: To repair (fix) the world. Each of us is responsible to help perfect the world, which was created incompletely to enable humankind to contribute to ongoing creation. KESHER: Connection. Every Jewish man, woman, and child has a connection to each other. When harm comes to another, it is your responsibility (obligation) as a Jew to help with that person's needs. KLAL YISRAEL: Community (congregation) of Israel. "There is an old Hebrew saying: All Jews are responsible for one another. Being part of the Jewish community is like being a member of one very large family." GEMILUT CHASADIM - Acts of lovingkindness. Involves our time and personal connectedness, actions, and commitment to our community.
•Away from or
lose your library in the flood? 1. "And you shall love your neighbor as you love yourself." (Leviticus 19:18) 2. "All Jews are responsible for one another." (Talmud Shavuot 39a) 3. Rabbi Akiva said: . . . "Do mitzvah through me; the benefit will be that we will live, and you will live a long life." (Mechilta, Ki Taytzay 2) 4. Rabbi Assi said, "Tzedakah outweighs all other commandments together." (Talmud Baba Batra 9a) 5. "There is no greater or more glorious joy than to bring happiness to the hearts of the poor, orphans, widows and strangers, One who brings joy to the hearts of these disadvantaged individuals resembles G-d." (Mishnah Torah, Laws of Megillah 2:17) 6. “Tzedakah demands the utmost care and diligence, for it may save a life." (Tur Yore ‘Deah #247) 7. “Simon the Just used to say, ‘The world rests on three things: Upon the Torah, worship and the practice of Tzedakah.’" (Mishnah Avot 1:2) 8. "If a person is hungry, the person should be fed. If the person needs clothes, the person should be given clothes. If the person has no household furniture or utensils, furniture and utensils should be provided. . . . (Shulchan Aruch, Yoreh Deah 250.1) 9. “Hillel said, ‘Do not separate yourself from the congregation.’" (Pirke Avot 2) 10. "They that turn the many to righteousness (tzedakah) shall shine like the brightness of the skies." (Daniel 12:3) 11. "If I am not for myself, who will be for me? And if I am only for myself, what am I? And if not now, when?" (Hillel)
“The voice of
HaShem is upon the waters, the G-d of Glory thunders, HaShem is upon
the vast waters. The voice of HaShem is in power! The voice of
HaShem is in majesty! The voice of HaShem breaks the cedars, HaShem
shatters the cedars of Lebanon.…The voice of HaShem cleaves with
shafts of fire. The voice of HaShem convulses the
wilderness.…HaShem sat enthroned at the Deluge; HaShem sits
enthroned as the King forever. HaShem will give might to His
people, HaShem will bless His people with peace.” 13. On having the fortunate ability to drive out of New Orleans:
“[The One] who
grants salvation to kings and dominion to rulers, Whose kingdom is a
kingdom spanning all eternities; Who releases David, His servant,
from the evil sword; Who places a road in the sea and a path in the
mighty waters.”
14. Upon the sight of the destruction in the city of New Orleans:
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33. Writing Lamentations: When Life Gives You
Grief The Hebrew title of the book Lamentations is Eichah, which means “How.” It derives from the first line of the text, “How lonely are we. . .” To lament means to mourn or wail. Take up a copy of Lamentations, look at the words with a friend, go line by line and see how the verses apply to you in your life. What is your lament?
Lamentations is
a sacred text.
A lament must be
When a lament
moves on to become Laments are often mishandled. A nursing home resident laments: “I had a beautiful home, my children sold it. Now I live in a small room, the meals here do not taste right.” Too often the response is: “You are so lucky to be here, this is an excellent facility, you couldn’t live on your own anymore.” To respect a lament is to respond: “How sad you sound to have given up your home and so much of your independence. I can imagine that you miss the familiar taste of foods you preferred and there are many other things you probably miss too.” If heard and respected, the pattern of the lament does not have to be repeated. Tears may be shed and gradually curiosity about being in a new place with different advantages has room to emerge. This, too, is the function of Lamentations on Tisha b’Av, for the pain of the ancestors to be heard and honored, the hard lessons understood, and then to move on with renewed vigor and determination for living. The next text is a recasting of Lamentations by a Christian seminarian in reaction to Hurricane Katrina and the politics that resulted in inadequate levees and slow government rescue efforts. Let your Jewish students - adult and youth try their own hand at adapting many or even just the first verse of Lamentations - the catharsis and awareness that arise are important forms of meaning-making through sacred text.
34. Example: Lament of Clyde Fant, Stetson University
and you promised
to bring them into your family.
35. Focusing Within - Teacher
and Parent Readiness: How to Emptify and Receive
Excerpt from Meaning and Mitzvah: Daily Practices for Reclaiming
Judaism through God, Prayer, Torah, Mitzvot, Hebrew and Peoplehood,
by Rabbi Goldie Milgram, (Jewish Lights 2005)
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