initial commit of ebook 44754HEADmain

1 files changed, 6020 insertions, 0 deletions

diff --git a/44754-0.txt b/44754-0.txt
new file mode 100644
index 0000000..c404019
--- /dev/null
+++ b/44754-0.txt
@@ -0,0 +1,6020 @@
+*** START OF THE PROJECT GUTENBERG EBOOK 44754 ***
+
+Transcriber's note:
+
+Text enclosed by underscores is in italics (_italics_).
+
+Small capital text has been replaced with all capitals.
+
+Text enclosed by equal signs is in bold face (=bold=).
+
+
+       *       *       *       *       *
+
+
+
+
+  A MANUAL
+
+  FOR TEACHING
+
+  BIBLICAL HISTORY
+
+  BY
+
+  EUGENE KOHN
+
+  _Rabbi of Congregation Chizzuk Emunah_
+
+  _Baltimore, Md._
+
+  NEW YORK
+
+  THE UNITED SYNAGOGUE OF AMERICA
+
+  5677--1917
+
+
+
+
+  COPYRIGHT, 1917
+
+  BY
+
+  THE UNITED SYNAGOGUE OF AMERICA
+
+
+
+
+  _To the memory of_
+
+  _SOLOMON SCHECHTER_
+
+   ז״צ״ל
+
+  _this book is reverently inscribed_
+
+
+
+
+ACKNOWLEDGEMENT
+
+
+The author cannot permit this book to go to press without
+acknowledging his indebtedness to the Education Committee of the
+United Synagogue for their encouragement and assistance. He is
+especially grateful to Dr. Julius H. Greenstone for his many helpful
+suggestions and his careful reading of the text, both in manuscript
+and in proof. To Dr. Cyrus Adler and Professor Mordecai M. Kaplan
+his thanks are also due in large measure for their aid in removing
+crudities and improving the form and content of the work.
+
+
+
+
+INTRODUCTORY NOTE
+
+
+Jewish pedagogic literature is still in its infancy. While
+text-books for children, more or less satisfactory, have been
+produced by many authors during the past century, the effort to
+provide the teacher with proper material for his guidance in
+instruction is of very recent origin and the supply has thus far
+been very slight. The students in our several normal schools, and
+especially the large army of teachers, scattered throughout the
+country, who have not had the advantage of a normal school training,
+are often obliged to resort to works by Christian authors for
+information and guidance. While these may supply them with the facts
+and with the most approved method of presentation, they cannot give
+them the Jewish point of view which is so essential to the Jewish
+teacher. As the late Dr. Schechter once remarked, "We cannot have
+our love letters written for us. We must write them ourselves, even
+at the risk of bad grammar." We must place in the hands of our
+teachers books which will inspire them with loyalty and devotion to
+Judaism, which will give them the proper attitude to the Bible and
+to Jewish tradition, and which will provide them with an adequate
+understanding of Jewish strivings and ideals.
+
+It is with this object in view that the Committee on Education
+of the United Synagogue requested Rabbi Eugene Kohn to prepare
+the work which is now given to the Jewish public. The author has
+succeeded admirably in his undertaking and has produced a work
+which contains valuable aids to the earnest teacher who is anxious
+to become more proficient in his calling. This volume, which is the
+result of considerable class-room experience, intimate knowledge
+of the sources of Jewish history, and arduous labor, gives correct
+and adequate data of the lessons treated, stimulating suggestions
+as to the manner of imparting each individual lesson to the average
+child, and, what is perhaps of greatest importance, an exalted
+attitude that the teacher should assume towards his work. While
+the responsibility of the work rests entirely upon the author, the
+Committee feels gratified in being able to present, as its first
+publication, a work that so fully responds to an urgent need. It is
+hoped that this book will be followed by many other volumes which
+may help in the better equipment of the Jewish teaching profession.
+
+  JULIUS H. GREENSTONE, Chairman,
+  _Committee on Education of the
+  United Synagogue of America_.
+
+  PHILADELPHIA, June 11, 1917.
+
+
+
+
+CONTENTS
+
+
+                                                       PAGE
+
+  Introduction                                           13
+
+
+  PART I
+
+  FROM THE CREATION TO THE DEATH OF JOSEPH
+
+  CHAPTER
+
+  I. Creation                                            35
+
+  II. Adam and Eve                                       38
+
+  III. Cain and Abel                                     41
+
+  IV. Noah                                               44
+
+  V. The Tower of Babel                                  47
+
+  VI. The Choice of Abram and the Choice of Canaan       49
+
+  VII. Beginning of Abram's Greatness                    53
+
+  VIII. Hagar and the Birth of Ishmael                   56
+
+  IX. Abraham Entertains the Angels                      62
+
+  X. The Destruction of Sodom and Gomorrah               67
+
+  XI. The Divorce of Hagar                               70
+
+  XII. The Sacrifice of Isaac                            73
+
+  XIII. The Death of Sarah and the Marriage of
+        Isaac and Rebekah                                78
+
+  XIV. The Sale of the Birthright                        80
+
+  XV. Jacob Secures the Blessing                         89
+
+  XVI. Jacob's Dream                                     93
+
+  XVII. Jacob in Aramea                                  96
+
+  XVIII. Jacob Returns to Canaan                         99
+
+  XIX. Joseph Sold into Slavery                         104
+
+  XX. From Slave to Viceroy                             109
+
+  XXI. Joseph Meets His Brothers                        113
+
+  XXII. Joseph Reveals Himself to His Brothers          117
+
+  XXIII. The Death of Jacob and of Joseph               120
+
+
+  PART II
+
+  ISRAEL UNDER THE LEADERSHIP OF MOSES
+
+  CHAPTER                                              PAGE
+
+  I. The Birth of Moses                                 127
+
+  II. Moses, the Friend of the Weak and the Oppressed   133
+
+  III. God Sends Moses to Save His People               135
+
+  IV. Moses' First Appearance before Pharaoh            140
+
+  V. The Plagues                                        145
+
+  VI. The Exodus                                        149
+
+  VII. Israel at the Red Sea                            156
+
+  VIII. From the Red Sea to Sinai                       160
+
+  IX. The Revelation                                    164
+
+  X. The Golden Calf                                    173
+
+  XI. The Tabernacle and its Service                    183
+
+  XII. Trials of Moses and Israel in the Wilderness     190
+
+  XIII. The Spies                                       197
+
+  XIV. More Trials of Moses                             201
+
+  XV. Israel Arrives at the Border of the Promised
+        Land                                            209
+
+  XVI. The Death of Moses                               216
+
+
+
+
+INTRODUCTION
+
+
+=Purpose of Manual.= In recent years some attention has been
+given to the improvement of Jewish educational method so far as
+instruction in the Hebrew language is concerned, but the teaching
+of Biblical history, although it holds an important place in the
+curricula of our religious schools, has received relatively little
+attention from our educators, at least from those of orthodox and
+conservative tendencies. From the reform point of view some recent
+publications, though exhibiting the faults which all early efforts
+in any direction necessarily show, do mark a decided pedagogic
+advance on the older unmethodical way in which the subject was
+taught. But from the point of view of traditional Judaism they are
+inadequate, however helpful some of their pedagogic suggestions
+may be, since they are guided by a different ideal. This manual
+attempts to assist the teacher of Biblical history from the point
+of view of Traditional Judaism. For whoever considers from this
+point of view the way in which Biblical history is taught must come
+to the conclusion that not only are we not realizing to the full
+the educational values which the study of Biblical history affords,
+but we are often giving our children very false notions of the
+Bible characters and of the lessons which the story of their lives
+is intended to teach Israel. To develop a good course of study in
+Biblical history cannot be the work of one man nor can it be done
+at one time. It is hoped however that the suggestions contained in
+this book may assist the earnest teacher to make his instruction
+more fruitful of good results for Judaism.
+
+=Three factors determining method of instruction.= Every discussion
+of pedagogic method as applied to a particular branch of study must
+take three factors into consideration: the aim of instruction, the
+subject to be taught, and the child--his mode of thought, interests
+and capacity.
+
+THE AIM. The first thing that we must bear in mind is that the aim
+of all Jewish education must be a Jewish life; that the aim of each
+branch of Jewish study must be formulated not primarily in terms
+of information to be conveyed, but of Jewish habits of thought and
+action to be cultivated. It follows that Biblical history as taught
+by a Jew who believes in the authority of the Torah and the mitzvoth
+over our lives must be very different from the same subject as
+taught by one to whom Judaism is merely a number of moral maxims
+and the dogma of the unity. This book, attempting as it does to
+treat the problem from the point of view of traditional Judaism,
+considers that the main object of instruction in Biblical history is
+to inspire the child with an appreciation of the religious ideals
+that have moulded Israel's life in the past, with an understanding
+of how these same ideals express themselves in the religious
+institutions of the present day, and with the desire to further the
+historic aims of Israel's existence through identification with the
+institutional life of Israel, that is through the observance of the
+mitzvoth, affiliation with the synagogue, etc. Particularly must
+we create in the child the sense of his personal identity with his
+people, for this is the lever by which the events of the Biblical
+narrative can move the Jew to active interest in Judaism. He must
+feel that God's choice of Israel means that God has chosen him to
+live a certain life, the life of the Torah, and that if he fails
+to live this life, he sins against God and betrays his people. He
+should feel proud of the heroes of his nation and inspired with a
+sense of the obligations that his noble descent imposes. He must be
+made to discover the spiritual kinship that links him with the rest
+of Israel in the past, present and future. Unless we can accomplish
+this we have not succeeded in our teaching of Biblical history.
+
+=Wrong and right conception of aim illustrated.= A lack of
+appreciation of these aims has often led to the treatment of the
+Biblical narrative as if it were merely a series of moral stories
+or, at any rate, of stories into which a moral can be read.
+According to this method the connection of the Jewish people today
+with the people of the Bible is almost wholly ignored and there is
+no appreciable difference in the way the events of the Biblical
+narrative are taught and, let us say, the incidents of some highly
+moral fairy tale or folk-lore of other peoples. To give an example I
+quote the following summary of a lesson on "Moses' Return to Egypt":
+
+"So then we can learn these two noble things from our lesson;
+modesty adorns everybody even the greatest people, yes very often
+the greatest people are the most modest. And further, when we have
+begun to do something, let us do it with all our might and stick
+to it till it is finished, no matter what it is, whether a school
+lesson or setting a people free; whatever is worth doing at all is
+worth doing well."
+
+One could imagine the same moral attached to the story of George
+Washington or of Cincinnatus and brought home as effectively by it.
+The difference between the right and the wrong method of treating
+the Biblical narrative from the point of view of the aim of such
+instruction can be seen if we contrast the above with the simple
+summary of the same lesson in the Passover Haggadah:
+
+"Slaves were we unto Pharaoh in Egypt and the Lord our God brought
+us forth thence with a strong hand and with an outstretched arm. And
+if the Holy One, Blessed be He, had not brought forth our fathers
+from Egypt behold we and our children and our children's children
+might still be bondmen to Pharaoh in Egypt." And again: "In every
+generation one is obliged to regard himself as if he in person had
+come forth from Egypt, as it is said, 'And thou shalt tell thy son
+in that day saying, It is because of that which the Lord did for me
+when I went forth from Egypt.' Not our fathers alone did the Holy
+One, Blessed be He, redeem but us also did He redeem with them, as
+it is said, 'And us did He bring forth thence in order to bring us
+hither to give us the land which He had sworn to our fathers.'"
+
+According to the method of the former quotation Biblical history is
+no more related to the child than the story of the Iliad, according
+to the latter it is his own history, the study of which helps him to
+self knowledge, to the knowledge of his Jewish self, the knowledge
+of the ties that bind him to his fellow Jews and the Jewish people
+to its God. Much more might be said of the effect upon the method
+of instruction of a clear conception of the aim of instruction in
+Biblical history when thus conceived in terms of Jewish life, but a
+study of the lessons given in this book will suffice to explain this
+without the need of further amplification, so we may pass to the
+consideration of the subject-matter to be taught as a determining
+factor in the method of instruction.
+
+=The subject-matter: Biblical history.= I have throughout referred
+to the subject-matter under the name not of Jewish history but of
+Biblical history and I have done so advisedly. For the term Jewish
+history does not commit one to that interpretation of the early
+history of our people which is to be found in the Bible. From the
+Jewish point of view the Bible, in its narrative portions as well
+as in its laws, is Torah, that is authoritative teaching. It does
+not merely recall the early events of Jewish history but it takes
+a distinct attitude to these events, seeing in them the revelation
+of a divine purpose; it not only tells the deeds of Biblical
+heroes but it passes judgment upon them, here approving and there
+disapproving; and it is precisely this attitude to Jewish history,
+this interpretation of the significance of historic events, which
+must be made an influence in the life of the child. If we were
+merely teaching Jewish history as such and looked upon the Bible
+merely as the source book of this history we might tell the story of
+the Exodus somewhat in this fashion:
+
+"The children of Israel who had at the beginning of their sojourn in
+Egypt been well treated by the Egyptian rulers, owing to a change
+of dynasty were subjected to oppression and forced to do servile
+labor for the Pharaohs. They took advantage however of a series of
+calamities that visited Egypt, which their leaders Moses and Aaron
+interpreted to the Egyptians as signs of the divine wrath incurred
+by her because of her oppression of the Israelites, and so left
+Egypt in a body."
+
+The above account is Jewish history but it is not Biblical history
+for it has nothing to say about the significance of these events
+as the Bible regards them. It does not tell us that Moses was sent
+by God, it does not know anything of the covenant with Abraham of
+which these events are the fulfillment, it does not therefore see
+in the Exodus one link in a chain of events having its beginning in
+the election of Abraham and its consummation in the revelation at
+Sinai. In the Biblical narrative what is most conspicuous is the
+_Eẓba' Elohim_, "the finger of God," in the merely historic account
+this may altogether be omitted.
+
+=Must give Biblical moral to Jewish history.= Very few teachers
+in our Jewish schools, if any, would make the mistake of teaching
+the events narrated in the Bible merely as cold facts without any
+attempt at giving them religious significance, though frequent
+efforts at rationalization tend in this direction. For the most
+part, the aim in teaching the early history of our people is felt to
+be a religious one and to call for a religious interpretation of the
+events recorded. We are not loath to attach a moral to the stories
+we tell our children, but where we fail is that we imagine any moral
+which we can read into the story is satisfactory. We have already
+shown how the consideration of the aim of instruction in Biblical
+history, from the point of view of traditional Judaism, opposes this
+method and limits the moral which should be taught in connection
+with any given story, but the consideration of the subject-matter
+to be taught limits it still further. We must not only give a
+Jewish moral to each episode in the Biblical narrative but we must
+give the child the specific moral that the Bible itself attaches
+to that episode. If we take our Bible seriously, if we regard its
+interpretation of the events of our history as essentially true,
+as indeed part of the Torah, a divine revelation, then it becomes
+our duty to give this interpretation of events and not another to
+our children. We sometimes excuse to ourselves the perversion of
+the Biblical moral on the ground that because children are children
+they frequently cannot grasp what is really the Biblical lesson. If
+in any given instance this is the case, it is better not to teach
+that story at all to the child than to falsify it. But usually the
+ideas of the Bible can be brought home to the child if we but take
+the trouble to translate them into the language of childhood and
+illustrate them out of the child's own experience. It is largely
+due to indolence on the part of the teacher that we so frequently
+sin against the Biblical sense of a story. I have heard the story
+of Abraham's divorce of Hagar told as if it were a mere family
+squabble in which Sarah, by shrewish persistence finally prevails
+upon the meek and submissive Abraham somewhat reluctantly to send
+away Hagar, who had aroused her jealousy. Abraham was made a rather
+doubtful hero who represented the virtue of loving peace--peace
+at any price as the narrative showed--and Sarah was regarded as
+acting in a mean and ungodly capacity. Had that teacher read her
+Bible carefully and intelligently before coming to class she could
+not have been guilty of such grotesque distortion of the Biblical
+story, by which it is made not only trivial but ludicrous. She would
+then have realized that Ishmael had to be separated from Isaac for
+the same reason that Lot had to be separated from Abraham and Esau
+from Jacob, because they were not of the seed from which Israel was
+destined to spring; that even before the birth of Ishmael we have
+the prophecy told to Hagar, "And he shall be a wild ass of a man;
+his hand shall be against every man and every man's hand against
+him" (Genesis 16. 12). She would have observed that in the words
+of the Rabbis "Abraham was subordinate to Sarah in prophecy", that
+just as Isaac showed a mistaken preference for Esau so Abraham when
+the birth of Isaac is predicted to him pleaded, "Oh that Ishmael
+might live before thee!", and that the Bible recognizes the superior
+prophetic insight of Sarah by telling us that God commanded Abraham
+explicitly, "Let it not be grievous in thy eyes because of the
+lad and because of thy bond-woman; in all that Sarah may say unto
+thee, hearken to her voice; for in Isaac shall thy seed be called."
+Surely, though the story undoubtedly presents difficulties of a
+pedagogic nature, it is not impossible to teach a child that God
+foresaw that Ishmael would be a "_pere adam_" (a wild ass of a man),
+that he did not wish the chosen people, who were to inherit the
+promised land, to be possessed of such traits, and that therefore
+Ishmael had to be sent away so that Isaac and his descendants might
+become the great people he had promised Abraham they would become.
+In this way the Bible speaks for itself and tells a story that is
+quite as intelligible to the child as the one that the teacher I
+have mentioned told, quite as intelligible and infinitely more
+edifying. I have given this instance at some length because it seems
+to me typical of the mischief that can be done by reading into the
+Biblical narrative any moral that may come to hand instead of the
+moral that the Bible itself intended.
+
+=Need of Bible study for teacher.= This manual will endeavor in each
+lesson to point out to the best of its author's understanding what
+the Biblical moral of the lesson is. But, as interpretations are
+always subject to differences of opinion, a study of the suggestions
+contained in its chapters cannot relieve the teacher of the
+responsibility of a careful independent study, before entering the
+class-room, of the Biblical passages whose story he wishes to teach.
+
+=The child as determining method.= And after he has mastered for
+himself the meaning of the Biblical narrative, he must study how
+to impart this to the child in a way that shall make it not only
+comprehensible but interesting, and all this without sacrifice
+of the aim of instruction. An adequate treatment of method in
+teaching Biblical history from the point of view of the interests
+and capacities of the Jewish child is at present impossible. We
+need years of study and experimentation in this direction before
+we can do it complete justice, but a few universally recognized
+pedagogic principles may briefly be considered here in their bearing
+upon our subject. We have spoken of the need of effort on the part
+of the teacher to make the lesson comprehensible and interesting,
+and we shall therefore give some attention to two questions: (1)
+How can the lesson be made comprehensible? (2) How can it be made
+interesting? We shall treat the questions separately for the sake
+of convenience, though, as a matter of fact, they are inseparable;
+for neither can a child be expected to interest himself in what
+he cannot understand nor can he be made to understand anything
+that involves the least difficulty without giving that sustained
+attention which only interest can elicit from him.
+
+=How to make lesson comprehensible. Proceed from known to unknown.=
+The most important rule to bear in mind in order to make the
+teaching comprehensible is the familiar truism that one must
+proceed from the known to the unknown and keep constantly defining
+the unknown in terms of what is already known to the child. As is
+the case with most truisms, the truth of this statement is more
+frequently recognized than applied. Take for instance the very first
+sentence in one of the Biblical histories intended for the use of
+children. It reads, "In the beginning God created the heaven and
+the earth, that is the whole visible world." Was there ever a human
+being who did not know what heaven and earth meant and yet knew what
+the whole visible world meant? Contrast with this the following from
+another text-book:
+
+"Once a long, long time ago there was no one living on this earth
+that is now so full of people.
+
+"There were no living things at all here: no cattle, no wild beasts,
+no birds, no butterflies or insects of any kind and no fishes in the
+sea.
+
+"Before that there were no green growing things here; no grass, no
+trees, no flowers.
+
+"In the beginning God made the heaven and the earth.
+
+"In the beginning was a time so long ago that no one knows when it
+was."
+
+How much better is this way of beginning the story of creation from
+what the child has experienced of created objects than to begin with
+non existence and chaos. Few of us realize how many terms that are
+commonplaces with us mean nothing to the child. Particularly is this
+true of terms used in the Bible and descriptive of things familiar
+in the primitive orient but little known in the modern occident,
+such as altar, sacrifice, tabernacle, caravan, to name but a few.
+
+=Avoid formal definition.= But at this point a word of caution is
+necessary against a too pedantic application of this principle of
+defining the terms that are used in the child's instruction. For
+example one book of Bible stories for young children prefixes to
+the story of creation a vocabulary which includes explanations of
+such words as ground, dark, light, sky, under, above, good, rest.
+But it must be apparent that a child who cannot without previous
+explanations understand such simple words as these is not in a
+position to profit by instruction in Biblical history at all. It
+is possible so to overload a story with definitions that the whole
+thread of the narrative is lost. We must be cautious lest our pupils
+fail to see the forest by very reason of the trees. Ample allowance
+must be made for the constructive imagination of the child, which
+builds up its own definitions out of the material of the narrative
+itself. Children have always had an understanding of fairy tales
+without ever having had the terms fairy, witch, king and princess
+defined for them. When you tell a child that the king sat on a high
+throne with his crown on his head, his sceptre in his hand, while
+all the people bowed down to him, the child, though he has never
+seen a throne, will recognize that it is something on which kings
+sit, that a crown is something that a king wears on his head, a
+sceptre something that a king holds in his hand, and that a king is
+a man who is distinguished from other men and to whom they bow,
+a very good working definition of a king which would make quite
+unnecessary any elaborate attempt to define for a child the concept
+of royalty. In fact, formal definition should be avoided wherever
+possible, and the skilful teacher will know how to make a story
+define its own terms in the same way as the sentence that we just
+gave as an instance defined for the child the four unknown terms:
+king, throne, crown, and sceptre. Indeed the most important idea of
+all, that we have to give to the child cannot be defined otherwise
+even to ourselves, namely the idea of God. The general rule to be
+followed may be laid down in these words: Never define for the child
+any term that the story itself can be made to define but do define
+every necessary term that the story itself cannot be made to define.
+It is worth while noting in this connection that the best definition
+for a concrete object is the object itself or a picture of it.
+
+=How to make the lesson interesting. Oral instruction preferable.=
+So much for the question how to make the lesson comprehensible to
+the child. As has already been said, this in itself goes a great
+way toward answering as well our second question, how to make it
+interesting, but other considerations must also be taken into
+account. The art of teaching history is in great part the art of
+story telling. Children love stories and particularly true stories
+if they are well told, but this love of a child for a good story is
+limited, especially in earlier years, to a story that is told. The
+mere technical difficulties of reading, the physical inconvenience
+of the posture demanded, the absence of that commentary which voice
+and gesture supply to the story, the impossibility of asking
+a book questions, and a number of other similar considerations
+make it undesirable that the first acquaintance of a child with a
+lesson shall come from a text-book. Text-books have their uses,
+particularly in the higher grades, for purposes of review, to aid
+the memory in retaining what has already been taught by word of
+mouth, but the practice that obtains in some schools of expecting
+the child to learn the lesson from the book before he comes to class
+is bad and should be avoided.
+
+=Some suggestions as to story telling.= If then the first
+presentation of a lesson must be given orally by the teacher, it
+follows that the teacher has to perfect himself in the art of story
+telling. Like all other arts, the art of story telling cannot be
+imparted by rule and particularly not within the small scope of
+this introduction. A few suggestions however may be helpful. Lewis
+Carrol, whose Alice in Wonderland shows a rare insight into the
+childish mind, makes his Alice express a preference for books with
+plenty of illustrations and conversation. There are two hints here
+that are of value to the teacher of Biblical history, the first
+is to use pictures to illustrate a story and the second always to
+prefer direct discourse to indirect. To take up the second of these
+suggestions first, compare the following accounts of the same event
+and ask yourself which appeals more to you:
+
+     1. Then Joseph could not refrain himself before all them that
+     stood by him and he ordered every man to leave him. And there
+     stood no man with him while Joseph made himself known to his
+     brethren. And he wept aloud and the Egyptians heard and the
+     house of Pharaoh heard. And Joseph told his brethren who he was
+     and asked whether his father was yet alive. And his brethren
+     could not answer him, for they were affrighted at his presence.
+     Joseph told them to come near, and they came near, and he told
+     them that he was Joseph whom they had sold into Egypt and that
+     they should not be grieved nor angry with themselves for having
+     sold him thither, for it was in order to preserve life that God
+     had sent him before them. For the famine had been in the land
+     for two years and there yet remained five years during which
+     there would be neither plowing nor harvest, and so God had sent
+     him before them to give them a remnant on the earth and to keep
+     them alive for a great deliverance.
+
+     2. Then could Joseph not refrain himself before all them that
+     stood by him; and he cried, "Cause every man to go out from
+     me." And there stood no man with him when Joseph made himself
+     known unto his brethren. And he wept aloud, and the Egyptians
+     heard and the house of Pharaoh heard. And Joseph said unto
+     his brethren, "I am Joseph; doth my father yet live?" And his
+     brethren could not answer him for they were affrighted at his
+     presence. And Joseph said unto his brethren, "Come near to me,
+     I pray you." And they came near. And he said: "I am Joseph your
+     brother whom ye sold into Egypt. And now be not grieved, nor
+     angry with yourselves, that ye sold me hither; for God did send
+     me before you to preserve life. For these two years hath the
+     famine been in the land; and there are yet five years in which
+     there shall be neither plowing nor harvest. And God sent me
+     before you to give you a remnant on the earth and to save you
+     alive for a great deliverance."
+
+The reader will at once recognize in the second citation the exact
+language of the Bible. The first is the same passage turned into
+indirect discourse with no other change in its wording, yet how much
+it loses in force even for us adults and even in print; for children
+and in actual narration the story would lose even more.
+
+=The advantage of using illustrations.= As for the advantage
+of using illustrations whether in the form of pictures that
+are distributed and passed around the class or in the form of
+stereoptican views, we have already suggested one advantage in
+that they help define for the child the meaning of some of the
+concrete terms not yet in his vocabulary, but they perform a still
+more important function in helping him to visualize the narrative.
+For what we see seems always a more intimate part of our experience
+than what we have merely heard. When Job wants to express the deeper
+intimacy of his new knowledge of God after God had appeared to him
+he declares, "I had heard of Thee by the hearing of the ear, but now
+mine eye seeth Thee." (Job 42. 5.)
+
+=When to use illustrations and what illustrations to use.= Though
+the use of illustrations, particularly of stereoptican views, which
+have the advantage of focusing the attention of the class on one
+thing, are a decided help, they should be used only in reviewing the
+lesson. The reasons for this are: 1. that the picture distracts the
+attention of the class from what the teacher is saying, 2. that it
+prevents the smooth flow of narrative by the necessity of explaining
+details of the picture that are often irrelevant, 3. that the
+interest in the dramatic dialogue of the characters which reveals
+their motives and, in most cases, the actual moral of the story is
+sacrificed to the interest in picturesque details of dress, scenery,
+etc., 4. that the teacher is at the mercy of the artist's conception
+of the Biblical narrative which rarely does it justice from a
+Jewish or from an artistic point of view, and often does violence
+to the nobler conception of the story that the unaided imagination,
+stimulated by the teacher's narrative, would have constructed.
+Pictures that represent God in human form should of course not be
+allowed in a Jewish school. Nor should the school use such pictures
+as represent anything of a mystical character in images so definite
+and familiar that they dispel the whole mystical atmosphere. When,
+for instance, the revelation on Mount Sinai is represented by two
+tablets of stone falling from heaven into the waiting hands of
+Moses, as in one familiar picture, it is hardly likely to instil
+the highest form of reverence. Or when, as in another picture, the
+ascension of Elijah is represented by a chariot drawn by horses of
+a brilliant red, meant to suggest fire but too definite in outline
+to permit of such suggestion, the child will in all probability
+merely be amused at the peculiar color of the horses and the picture
+will not have illustrated the story for him at all. It is therefore
+apparent that the teacher must exercise some sort of censorship over
+the illustrations used in teaching.
+
+=Self activity of child.= We have several times referred to the
+activity of the child's own imagination in working over in his mind
+the material supplied by the teacher, and the recognition of the
+fact that the child's mind is not passive but active leads us to the
+acceptance of a principle of the most far reaching importance in all
+education, namely, that the teacher cannot impart a lesson unless
+he can get the child's mind of its own accord to seek that very
+knowledge that he wishes to impart. This is the wisdom of the homely
+proverb, "You can lead a horse to water but you cannot make him
+drink." We must stimulate an appetite for the mental food we wish to
+give the pupil even before we give it. How can this be done?
+
+=Jewish symbols and ceremonies a stimulus to self activity.= When
+discussing the aim of instruction in Biblical history we took a
+hint from the Haggadah for Passover, the reading of which was
+mainly intended for pedagogic purpose since it is in fulfillment
+of the commandment, "And thou shalt tell to thy son in that day";
+we may take another hint from it in this connection. The child
+at table on Passover eve sees before him a number of curious
+objects and ceremonials to which he is not accustomed. He sees the
+_maẓẓot_, the _maror_, and other symbols, he also notices the
+reclining attitude instead of the usual erect posture, and so
+he very naturally exclaims _mah nishtannah_! "How different is
+this night from other nights!" Then when his own curiosity has
+been stimulated he is given the answer to his questions and the
+lesson has been impressed upon him. The symbols and ceremonies
+of Jewish life which have their origin or explanation in the
+Biblical narrative are excellently adapted for this stimulation
+of intellectual curiosity which should precede the telling of the
+story. A reference to the Sabbath and how it is observed might
+well precede the story of creation which explains its origin and
+significance; a reference to the Passover observances might well
+precede an account of the Exodus; a reference to the synagogue might
+precede an account of the construction of the tabernacle, etc. These
+serve the double function of interesting the child in the narrative
+and of interesting him in those things in Jewish life which the
+narrative helps to explain. Where an object of Jewish ceremonial
+life cannot be found with which to stimulate his curiosity, some
+other fact of his experience may be taken instead. Thus the story
+of Noah might well be introduced by reference to the rainbow, the
+meaning of which the teacher will then undertake to explain to the
+child by the story.
+
+=The teacher's question as a stimulus to self activity.= Inasmuch as
+there are in every class those of the type mentioned in the Haggadah
+"who know not how to question", it often becomes advisable for the
+teacher himself to put to the class the question that he wishes to
+have answered. And indeed an occasional question from the teacher
+in the very midst of the story may go a great way toward arousing
+interest and securing a clearer comprehension. Thus it may be that
+the teacher is telling the story of Joseph. He reaches the point
+where Joseph's brothers come to him to buy corn and explains how
+Joseph, having recognized them without their having recognized him,
+had them wholly in his power. He then asks, "Now what do you think
+you would do if you were Joseph and your brothers had treated you so
+cruelly and then they come to you for food and you have them in your
+power?" At once he has the class interested in the question of what
+Joseph actually did and their interest in the rest of the story as
+well as their better comprehension of the motives that underlie it
+is secured.
+
+=The pupil's recitation.= So much for the teacher's original
+presentation of the lesson. This completed, the child must be
+called upon to recite it, not primarily, as most teachers seem to
+think, in order to give the teacher a chance to find out whether
+the child had learned the lesson, but because the necessity of
+telling it over to the teacher forces the child to think about the
+subject of the lesson and once more appeals to his self activity.
+The questions asked by the teacher should not be merely such as
+call for items of information but such as require the exercise of
+intelligence on the pupil's part and give evidence not only of his
+remembering the story but of his understanding it. If for example
+the teacher wishes to question the child on the story of creation,
+such formal questions as "In how many days did God make the world?
+What did he make on the first day? What did he make on the second
+day?" etc., are not enough, as they test the memory only. He should
+ask such questions as these: "Why do we rest on the seventh day of
+each week? What was the last thing God made? Why did God make man
+last?" For these test not only the memory but the understanding as
+well. The story that the children tell when thus asked to repeat the
+lesson will give the teacher an idea of what points have impressed
+themselves on them and what have not, and on the basis of these he
+must question further. In general there ought to be fewer questions
+beginning with "what" and more beginning with "why".
+
+=Dramatization of lesson.= Beside the repetition of the lesson
+by the child in the form of a recitation and the answering of
+questions, there are many stories, in which the interest centers
+chiefly in the dramatic dialogue, that children might be encouraged
+to dramatize in class. The dramatization must be made by the
+children themselves in the spirit of free play, the teacher merely
+offering general suggestions but the dialogue being the spontaneous
+creation of the children. The natural imitative instinct of children
+which makes so much of their play the mimicry of the activities
+and occupations of their adult environment, takes very kindly to
+this sort of make-believe. At the same time this exercise enables
+them to enter into the motives of the Biblical characters and to
+understand and remember the incidents of the Biblical narrative
+as few exercises can. Nor need the teacher be discouraged by the
+lack of accessories to dramatization such as scenery and costume.
+The child's imagination, which can convert a rocking chair into a
+boat or a table into a mountain, can easily dispense with those
+accessories which the sophisticated mind of the adult requires.
+Stories that lend themselves to such treatment are Esau's sale of
+the birthright, Isaac's blessing of Jacob and Esau and the various
+episodes of the Joseph narrative.
+
+=The teacher's preparation.= It follows from the above discussion
+that the teacher of Biblical history who wishes to do justice to
+his subject must give careful preparation to each lesson, not only,
+as we have already suggested, with a view to understanding the
+significance of the Biblical passages that he wishes to teach, but
+also with a view to teaching them effectively to the child. This
+preparation must include 1. inquiry as to object in teaching that
+particular lesson to the child, 2. the effort to find some point of
+contact between the theme of the lesson and the previous knowledge
+and experience of the child such as would appeal to his interest,
+3. the study of the subject from the point of view of literary and
+oratorical effectiveness in the presentation, 4. the attempt to find
+the best possible illustrations and applications of the lesson to
+the life of the child, 5. preparation of questions and other devices
+by which the child is made to work over the lesson in his own mind
+and give proof of having assimilated it. In the chapters of this
+manual the object of each lesson according to the author's opinion
+will be pointed out and suggestions will, from time to time, be
+given as to the other points that have been here enumerated. This
+book refrains, however, from giving a detailed plan of each lesson
+as it is deemed important not to put restraints on the originality
+and initiative of the teacher but on the contrary, to encourage
+free and spontaneous expression of personality both on the part of
+teacher and of pupil.
+
+=Summary.= Much more might be said about the method of teaching
+Biblical history, but this will have to suffice by way of
+introduction to the more concrete suggestions that are to follow in
+the chapters of this book. It may be well, however, before closing
+to summarize the more important conclusions reached:
+
+1. That the aim in instructing the child in Biblical history is not
+merely to teach him a moral such as he might learn from any edifying
+story but to influence his life through the consciousness of his
+spiritual identity with the Israel of the Bible;
+
+2. That the events narrated must be given the same significance that
+the Bible itself gives them and not any convenient moral that we may
+wish to append to them;
+
+3. That teaching shall be so adapted to the child as to make the
+lesson (a) comprehensible, (b) interesting;
+
+(a) That in order to be comprehensible it must proceed from the
+known to the unknown and must define the unknown in terms of the
+known, avoiding however, so far as possible, all formal definition,
+and leaving large scope for the exercise of the child's imagination;
+
+(b) That in order to be interesting the lesson should first be
+presented by the teacher orally in a style made vivid by plenty of
+conversation quoted directly, and that this may well be followed up
+by illustrations such as the showing of pictures or stereoptican
+views; that the teacher stimulate the curiosity of the child before
+beginning the lesson preferably by the introduction of some relevant
+object of Jewish ceremonial, but, in the absence of that, by some
+other appeal to the child's experience; and finally, that the
+teacher encourage self activity and self expression on the part of
+the child by tactful questions both in the course of presenting the
+lesson and when the child is asked, as he should be, to recite the
+lesson he has learned.
+
+These suggestions it is hoped may prove of some help to the
+earnest teacher of Biblical history. In the chapters which
+follow, an attempt is made to give them more concrete and
+definite illustration. Each chapter will therefore contain 1.
+the interpretation of the subject-matter of the lesson, 2. a
+brief discussion of the aim in teaching it, and 3. miscellaneous
+suggestions as to the way it can best be made to appeal to the
+child.
+
+
+
+
+PART I
+
+FROM CREATION TO THE DEATH OF JOSEPH
+
+
+
+
+CHAPTER I
+
+CREATION Genesis 1.1 to 2.3
+
+     Note.--The lessons in this book are necessarily divided somewhat
+     arbitrarily, that is without exact reference to the amount
+     that can be taught at a single session of the school. This is
+     unavoidable at present as periods vary in length in different
+     schools, and classes vary in age and in the mental development
+     of their pupils. The division therefore has been purely on the
+     basis of the subject-matter and not of the time to be spent in
+     instruction. Some lessons may require two or even three hours
+     for their complete presentation.
+
+
+=Interpretation.= The early narratives of Genesis serve as an
+introduction to Biblical history by giving the Jewish view of the
+origin of the world in general and the human race in particular,
+preparatory to discussing the role that Israel was destined to play
+in the world. The following are some of the most significant ideas
+that the narrative of the creation has to tell us with regard to the
+world and man's place in it:
+
+1. That God is the creator and consequently supreme over matter,
+nature and the world;
+
+2. That man is the highest being in the order of creation by reason
+of his being possessed of the divine attributes of reason and
+conscience as intimated in the words "in our image according to our
+likeness";
+
+3. That God loves His creatures הָרַחֲמִים בְּמִדַּת שֶׁבָּרָא "whom
+he hath created in accordance with the attribute of mercy;"
+
+4. That God in return desires man's love and his recognition in
+worship as is implied in the institution of the Sabbath.
+
+=Aim.= In teaching this lesson to the child the aim should be to
+inspire him with the sense of reverence and worship, particularly in
+connection with Sabbath observance. The message of this as of all
+the earlier chapters of Genesis is a universal one, but, like most
+other universal aspects of Judaism, it has found concrete expression
+in a specifically Jewish institution, namely the Sabbath, and, as
+our aim is to affect the Jewish life of the child it is through
+association of the ideas of the lesson with the institution of the
+Sabbath that we must endeavor to make them effective.
+
+=Suggestions to the teacher.= In accordance with the principle
+which demands that we proceed from what is known to what is not yet
+known, it at once becomes apparent that we cannot begin this lesson
+with an account of primal darkness out of which chaos and then the
+world was formed. In the introduction (page 22) we quoted an account
+of creation which began by a reference to created objects in the
+child's experience. In consideration however of the desirability
+of stimulating the child's intellectual curiosity before beginning
+the lesson, it would be well to introduce the lesson with a few
+questions regarding the distinction of the Sabbath from the other
+days of the week, culminating in the question, "Why do we act so
+differently on the Sabbath than on other days?" Then proceed to
+answer by telling the story of creation in the way suggested in the
+introduction. When the narrative is completed, again discuss the
+Sabbath and how it is to be observed, as in this way the moral of
+the narrative can best be enforced.
+
+It is a well known fact that children are attracted by the exact
+repetition of certain phrases somewhat in the nature of a refrain.
+It is well therefore to utilize the refrain, "And there was evening
+and there was morning" with each of the successive days of creation.
+
+
+
+
+CHAPTER II
+
+ADAM AND EVE Genesis 2.4 to 3.24
+
+
+=Interpretation.= This is one of the narratives of the Bible whose
+real meaning in its entirety it is impossible to teach the child. To
+understand it, would require an experience that in the very nature
+of the case the child cannot have had. A partial understanding of
+its moral can, however, be imparted to him and the significant facts
+of the story be so impressed on his mind that he will remember them
+and, in later years, perceive their deeper meaning in the light
+of acquired experience. The story of Adam and Eve is the story
+of man and woman as exemplified in the progenitors of the human
+race. The Eden of blissful innocence is lost when there awakens in
+man the appetite for a forbidden knowledge, for an experience of
+evil as well as of good, an experience which in the end leaves him
+conscious of his nakedness, conscious of having sinned, and of being
+disillusioned, conscious of being altogether in a worse plight than
+if he had never sought after the forbidden knowledge. Obviously this
+deeper meaning cannot be realized by the child, but certain elements
+of it can be brought home to him; he can be made to feel that the
+enjoyment of the good things in life is dependent upon an implicit
+obedience to the laws that God has laid down as conditioning their
+enjoyment, so that disobedience means the loss of these joys.
+
+=Aim.= The aim of the story of Adam and Eve must then be, from
+the point of view of the child, the recognition of the duty of
+implicit, unquestioning obedience to legitimate authority. So far
+the moral is universal and not specifically Jewish. Were we to rest
+here, we would not be realizing to the full the aim of instruction
+in Biblical history that we had set before us in the introduction.
+But, though the moral of the story of Adam and Eve is a universal
+one, it can be associated, as was done in the case of the story of
+creation, with certain aspects of Jewish life. Thus the legitimate
+authority for which we claim implicit obedience from the child can
+and should be made the Torah, and particular emphasis should in this
+connection be laid on the dietary laws because of their analogy to
+the divine commandment in the lesson, "of every tree of the garden
+thou mayest freely eat; but of the tree of the knowledge of good and
+evil, thou shalt not eat of it." In this way the moral of the lesson
+is, so to speak, dramatized in the daily life of the child and is
+made to increase his loyalty to Judaism as a whole.
+
+=Suggestions to the teacher.= After what has been said with regard
+to the aim of this chapter, little remains to be noted by way of
+suggestions regarding method, as the story in its Biblical form
+is already admirably adapted to satisfy the child's love of a
+good story. The moral, as we have suggested it, while it should
+receive due emphasis at the end of the story particularly when it
+is being repeated by the children and so has become the subject
+of class discussion, should not be made too obtrusive in telling
+the story itself. The words of the serpent in tempting Eve and
+the conversation in which God rebukes Adam, Eve and the serpent
+should be quoted as nearly as possible in the Biblical language.
+In pointing out the connection between the story and its moral as
+given above, do so by questioning the child rather than by simply
+stating it yourself. Questions that may be suggestive are the
+following:
+
+When God gave Adam and Eve so many trees to eat from and everything
+else that they needed, was it right that they should eat the fruit
+of the one tree that God had told them not to eat of, just because
+they wanted to know how it tasted?
+
+If your parents, who give you so many things, your food and your
+clothes and your toys, sometimes tell you to do this or that which
+at the time you don't feel like doing, how ought you to act?
+
+Do you know of any things that we Jews don't eat because God, who
+has made everything we eat, told us not to eat them?
+
+
+
+
+CHAPTER III
+
+CAIN AND ABEL
+
+Genesis 4.1 to 15
+
+
+=Interpretation.= The story of Cain and Abel is a study of sin,
+remorse and repentance. There is a suggestion in verse 7, of evil
+passions existing in Cain's heart even before the murder of his
+brother, and, though the verse is obscure, it may be interpreted
+as giving a reason for God's not accepting Cain's offering. Not
+until after the deed is done is Cain made fully to realize the
+significance of his act and then he is stirred by remorse and fear
+until God reassures him of his protection. The sign that God gives
+Cain is sometimes construed as part of his punishment but in the
+Bible it is mentioned rather as evidence of God's acceptance of his
+repentance.
+
+=Aim.= The teacher should endeavor through this lesson to impress
+on the child the danger of yielding to envy and anger and the
+desirability of repentance and of confession of our sins to God
+whenever we have done wrong.
+
+=Suggestions to the teacher.= Sentimentalists sometimes object to
+teaching this story to young children because of the sordid crime
+that it relates. This objection however is not valid, because the
+very ignorance and innocence of childhood rob the story of most
+of its horror. Indeed, the teacher must rather guard against the
+child's utterly losing the sense of the tragedy of the crime, the
+universal tragedy by which passion leads men to commit acts which
+they would later gladly retrieve if they could. In order to impress
+this on the child the teacher must describe what the narrative of
+the Bible but barely suggests, the wayward character of Cain before
+the sacrifice which made it unacceptable. Devote some time to
+characterizing Cain and Abel in such a way that the child pictures
+the former as a sullen, discontented, envious man, who showed no
+true appreciation of God's goodness to him and whose offering
+was therefore not acceptable to God, while that of Abel, who was
+sincerely grateful to God, was accepted. As this is the first time
+that sacrifice is mentioned, explain the meaning of sacrifice as a
+way in which men long ago used to show God that they were thankful
+for his goodness in giving them their food, by not using all that
+he gave them but burning some on a heap of stones called an altar.
+Use some illustration from the child's life of how a gift is more
+or less acceptable according to the motive which prompts it. You
+might ask the children, "Which would please you more; if somebody
+would give you a present on your birthday because he loves you, or,
+because he thinks that when his birthday will come you will give
+him one also?" and continue, "Now when Cain and Abel brought their
+offering to God, God knew that Abel loved Him and always obeyed Him
+and gave his offering because he was really grateful to God in his
+heart, but Cain, who was always discontented and not very obedient,
+God knew brought his offering only because he thought that if he did
+so God might be pleased and so send him the rain necessary to make
+his corn grow, that he would have plenty to eat during the year.
+Therefore God accepted Abel's offering but did not accept Cain's".
+Lay stress on God's warning to Cain, "Sin croucheth at the door",
+which is to be explained as meaning that Cain must be very careful
+how he acts and that if he feels like doing wrong to Abel, he must
+keep back the feeling and not do it, or he might be doing something
+which he would later feel very sorry for, after he could no longer
+undo it. Remember that the very young child has no concept of death
+and so relate the climax of the story somewhat in this manner; "Now
+when Cain saw that Abel lay on the ground bleeding and could not
+move or speak to him he knew that he had committed a great sin and
+was afraid". The dialogue between God and Cain after Abel's death
+should be quoted as nearly as possible in the language of the Bible,
+particularly Cain's attempt at first to evade responsibility in the
+words "Am I my brother's keeper?" followed later by his complete
+confession, "My guilt is greater than I can bear". In enforcing the
+aim of the lesson as we have given it, guard against merely making
+didactic statements and rather bring out the point by questions,
+after having concluded the narrative. The following are suggestive
+questions:
+
+Why did God accept Abel's offering and did not accept Cain's?
+
+How did Cain feel when he saw that God did not accept his offering?
+
+What did God say to Cain to warn him not give way to anger?
+
+When Cain saw that he had killed Abel how did he feel?
+
+Did God forgive Cain? How did God show that He forgave him?
+
+
+
+
+CHAPTER IV
+
+NOAH
+
+Genesis 6.5 to 9.1
+
+
+=Interpretation.= The story of Noah is so simple as scarcely to need
+interpretation. The world had become corrupt, and, as God cannot
+abide moral corruption, it seemed better to destroy what he had
+created. Out of the universal destruction, however, God's providence
+singled out Noah, because of his moral superiority, to be saved
+and to start human life on a higher plane. He therefore bids Noah
+take with him into the ark his family and enough of the animals to
+assure the preservation of the different species, taking more of the
+clean animals which are fit for food, and, when Noah finally leaves
+the ark, He makes a covenant with him, the terms of which are that
+Noah, is to observe certain moral laws, including the prohibition
+of murder, and that God would never again destroy all life with a
+deluge and would guarantee the orderly succession of the seasons as
+necessary to man's existence. As a token of this covenant God shows
+Noah the rainbow.
+
+=Aim.= The aim in teaching this lesson to the child should be to
+give him the idea of God's control over all the forces of nature and
+of His special providence exercised over each individual, rewarding
+the good and punishing the evil. As it is our purpose, wherever
+possible, to find some distinctively Jewish way in which the child
+can give expression to the ideals taught this lesson should be made
+the occasion for teaching the child the _berakah_ (blessing) on
+seeing a rainbow which is associated with the Noah story.
+
+=Suggestions to the teacher.= To connect this story with the child's
+own life begin with a reference to the rainbow. Let children tell
+what colors they have seen in the rainbow, call their attention to
+the fact that it appears always after a storm, and then tell them
+that you are going to relate a story which will explain to them why
+God makes a rainbow in the heavens after it rains. And when you have
+finished the story, again connect the moral of it with the rainbow
+somewhat as follows:
+
+"And so, children, whenever we see a rainbow it should remind us of this
+story of how God saved Noah from the flood because of his goodness, and
+how God promised never to destroy the whole world again by a terrible
+flood. And whenever we see a rainbow we should all of us say this little
+prayer or <i>berakah</i> which I will teach you, מֶלֶךְ אֱלֹהֵינו יְהֹוָה אַתָּה בָּרוּךְ
+בְּמַאֲמָרוֹ וְקַיָם בִּבְרִיתוֹ וֱנֶאֶמָן הַבְּרִית זוֹכֵר הָעוֹלָם, which means, "Blessed be
+thou, O Lord our God, King of the world, who remembers His covenant and
+is faithful to His covenant and keeps his promise".
+
+The term covenant must be explained to the child in this chapter as
+an exchange of promises.
+
+The story of Noah contains many appeals to the child's interest
+which the skillful teacher will know how to make the most of. A
+Noah's ark with all manner of queer little wooden animals that could
+be put in and taken out again has been a favorite toy with many
+a child now grown to manhood. A child is naturally interested in
+animals and, when you tell of how the animals came into the ark,
+ask the children to tell you the names of animals they have seen in
+the zoo or circus.
+
+To emphasize the moral of the story use the _haggadic_ elaboration
+of it according to which the period that the ark was in process of
+construction gave the sinners an opportunity to repent, of which
+however they did not avail themselves but instead merely mocked
+Noah for trusting in God and obeying him. This _haggada_ is in full
+accord with the spirit of the Biblical narrative and gives content
+to the statement: "Noah was in his generation a righteous and
+whole-hearted man; Noah walked with God."[1]
+
+  [1] whenever a _haggadah_ is useful as explaining a biblical
+  passage, it may be taught as part of the biblical lesson. but the
+  teacher should avoid teaching such legends as may misrepresent the
+  biblical meaning and even such as are merely extraneous to the
+  subject, as, for example, the legend of abraham's persecution by
+  nimrod, for we must be careful that these legends do not usurp the
+  unique place which the bible as torah must hold in jewish life and
+  thought. the _haggadah_ is not authoritative; the bible is.
+
+The episode narrated in Genesis 9.21 to 29 had better be omitted as
+not adapted for children.
+
+
+
+
+CHAPTER V
+
+THE TOWER OF BABEL
+
+Genesis 11.1 to 9
+
+
+=Interpretation.= These verses tell how the descendants of Noah in
+the pride of a new civilization and the acquisition of the new art
+of building with bricks endeavor to defeat the divine purpose of
+scattering them over the world and are frustrated in their plans
+through God's confusing their language. Its moral is the vanity of
+any attempt on the part of man to defeat God's purpose.
+
+=Aim.= This lesson is not one that yields a moral which the child
+is able to apply immediately in his own life. Its moral is rather
+for society than for the individual in its exposure of the vanity
+of reliance on the mere material elements in civilization. Inasmuch
+however as it can be made interesting to the child and appealing to
+his imagination it is well to teach it that it may become a part of
+his store of Jewish information which will receive added meaning as
+his experience grows.
+
+=Suggestions to the teacher.= This lesson should be introduced by a
+reference to the different languages with which the child has come
+in contact. He can then have his attention called to the fact that,
+as all men are descended from Noah, they must all originally have
+spoken one language. This at once raises the question how it came
+about that there are now many languages, and, when the child is
+interested in this question, he has the proper mental attitude for
+hearing the story.
+
+The motive for the building of the tower is not given very clearly
+in the Bible and, in the form in which it is given, is hardly
+calculated to impress the story on a child's mind. It is well,
+therefore, to amplify the story in accordance with the _haggadah_
+that suggests as motive the attempt to avoid the consequences of
+another such flood as at the time of Noah. The sin, therefore, of
+the generation of the dispersion lies in the fact that instead of
+trying to avoid God's displeasure they tried to render themselves
+immune to its consequences, a moral that carries out the idea of the
+Biblical narrative only stating it in more explicit terms.
+
+
+
+
+CHAPTER VI
+
+THE CHOICE OF ABRAM AND THE CHOICE OF CANAAN
+
+Genesis 12.1 to 10 and 13.1 to 18
+
+
+=Interpretation.= With this lesson the history of our people
+begins. The Bible wishes us to see in the separation of Abram and
+his clan from the parent tribe, and their migration to Canaan, not
+a fortuitous circumstance, but the fulfilment of a divine plan
+according to which God was to make of the descendants of Abram the
+chosen people and of the land of Canaan the chosen land. Why Abram
+was selected of all people is not clearly stated, but one trait of
+his character is made very conspicuous here and in all subsequent
+chapters, his implicit faith and obedience. The Rabbis emphasize
+that, in bidding him to leave his land, God tells him merely to go
+"to the land that I will show unto thee", without indicating what
+land was meant. Again He promises him, "To thy seed will I give this
+land", though Abram is childless. Nor was Abram permitted to believe
+that his nephew Lot might have been intended by the promise, for,
+when Abram's herdsmen and Lot's herdsmen quarrel, Lot chooses the
+land of Sodom and not the promised land. In a word, God seems to
+have selected Abram to be the father of the chosen people because
+of his faith, his unquestioning willingness to submit to divine
+guidance. A second trait of character that is made conspicuous is
+his love of peace as illustrated in his relations with Lot.
+
+=Aim.= The primary aim in teaching this lesson to the child should
+be to inspire him with the thought that he is one of God's chosen
+people, a descendant of Abram, and should prove himself worthy
+of his descent by emulating Abram's obedience to God through his
+obedience to Jewish law. The whole point of this narrative is lost
+if the teacher fails to emphasize the fact that Abram is the father
+of the Jewish people.
+
+The secondary aim may well be to stimulate interest in Palestine as
+the chosen land.
+
+A third lesson that can be taught in this connection is the lesson
+of the desirability of peace.
+
+The last two aims however must be brought in incidentally, the
+former as an indication of God's love for Abram and his descendants,
+the latter as showing wherein Abram was worthy of being chosen.
+
+=Suggestions to the teacher.= As the whole point of the narrative is
+lost if the child is not made to feel the connection of the Jewish
+people with Abram, take pains to explain what is meant by descent
+and how a whole people can be descended from one man, by showing how
+a man's grandchildren are usually more numerous than his children,
+etc. It might be of advantage to use the blackboard for a graphic
+illustration of this idea. Then, after having explained how God
+expected to make a great nation of Abram's descendants, ask, "Do
+any of you know what people today are the descendants of Abram?
+Well, I will tell you. You and I and all who call themselves Jews
+are descended from Abram. That is why we always speak of him as
+our father Abram. Now don't you want me to tell you more about our
+father Abram and about the great people that came from him and to
+which we belong?"
+
+Hereafter always call Abram "our father Abram", as he is almost
+invariably called in Jewish literature אָנִינוּ אַבְרָהָם. This will
+keep the child conscious of his descent from Abram, increase his
+interest in him and make him feel that Biblical history is the
+history of his own people.
+
+As the motives for God's choice of Abram are but vaguely suggested
+in the Bible, the teacher must make them more explicit. Call
+attention to the fact that the world had again become corrupt, that
+idolatry prevailed--and here it becomes necessary to explain what
+idolatry means--in the House of Terah as elsewhere (see Joshua 24.
+2), but that there was one man, Abram, who always obeyed God and
+who, God knew, would instruct his children to do so. And therefore
+God told him to leave his family and his people because he wanted to
+make of him a great people that would always do as he told them and
+not a foolish and wicked people like those among whom he lived.
+
+The various _haggadic_ tales of the persecutions to which Abram was
+subjected by Nimrod and even by his own father, while beautiful in
+themselves and interesting to children should not be taught as part
+of the lesson. (See foot-note to page 46.)
+
+In order to make the narrative more vivid and impressive, God's call
+to Abram and his promise (Genesis 12. 1 to 3) should be quoted in
+the language of the Bible, as also Abram's words to Lot (Genesis 13.
+9) and God's promise when Abram settled in Canaan (Genesis 13. 14 to
+18).
+
+When speaking of God's promise to give Abram the land of Canaan,
+the teacher may digress somewhat to describe the main geographical
+features of Palestine, showing children on the map where it is
+situated and pointing out its main topographical characteristics, if
+the children are of an age when they know how to interpret maps. The
+description of the land should be such as to create an attachment
+to it, dwelling on the variety of its climate, the beauty of its
+scenery, and its fertility. Pictures of Palestine particularly of
+the places associated with the life of Abram, should be shown.
+
+
+
+
+CHAPTER VII
+
+BEGINNING OF ABRAM'S GREATNESS
+
+Genesis 14
+
+
+=Interpretation.= Abram's blessing begins to become manifest through
+his military success in the campaign to rescue Lot and his family.
+He is accorded recognition by Melchizedek, king of Salem (to be
+identified with Jerusalem), and "priest of God the Most High", who
+gives him bread and wine and to whom he gives a tithe of the booty.
+The king of Sodom also recognizes his greatness and the value of his
+services, which he wishes to reward, but Abram rejects the proffered
+reward in order to be able to maintain his independence and assert
+his reliance on the divine promise.
+
+=Aim.= The aim in teaching this lesson should be to awaken an
+appreciation of the heroic virtues of courage, loyalty and
+independence, and, by associating them with the founder of the
+Jewish people and the Jewish faith to arouse the Jewish self respect
+of the child.
+
+=Suggestions to the teacher.= It is very important in telling such
+stories the moral of which is to be enforced through the child's
+imitation of the virtues of the characters whose deeds it narrates,
+not to tag on a moral at the end of the tale. If the child is
+impressed by the story, imitation is sure to result, and, by adding
+a moral stated in abstract terms, one only gives the child the
+feeling that the events of the story did not really happen but were
+"made up" to point the moral. But the child must be impressed by the
+story, and the skillful teacher will know how to make the details
+of the story itself so impressive as to bring home their moral. For
+instance, instead of saying at the end of the story, "This teaches
+us what a brave man Abram was since he was willing to risk his life
+for Lot and his family", the teacher might begin the story somewhat
+as follows:
+
+"Now when Abram was sitting one day at the door of his tent, a man
+came running to him all out of breath and, as soon as he had gained
+breath enough to speak, he said, 'There has been a terrible battle
+in Sodom. I and a few others have escaped but your nephew Lot and
+his family have all been taken away captive and no one can say what
+will be done to them.' Thereupon Abram called together his few
+followers to the number of 318 and, together with his friends and
+neighbors, Aner, and Eshcol and Mamre and their soldiers, followed
+after the enemy, trusting that God would help him, though he knew
+the enemy had many more men than he."
+
+The interesting detail of how the enemy fell into the slime pits
+in the valley of Siddim should not be omitted as it gives greater
+vividness and reality to the narrative.
+
+The child can be depended upon to respond to the appeal for his
+appreciation of Abram's martial virtues, but the full significance
+of Abram's refusal of a share of the spoils and his statement "Thou
+shalt not say I have made Abram rich" he will not grasp without
+the teacher's help. Bring out his point by asking, "Why did not
+Abram want to let the king of Sodom make him rich?" and if, as will
+probably be the case, the child will have no answer ready, explain
+as follows:
+
+"The reason is this. Abram had joined the war not to get money or
+other riches from the enemy, for that would have been mere robbery.
+He had fought to save Lot and his family, and, when they were safe,
+he was satisfied. But the people of Sodom were, as you know from our
+last lesson, very wicked and their kings were all the time making
+war, even when there was no good reason, in order that they might
+become rich by what they took from the enemy. And Abram thought, if
+I take money now from the king of Sodom, some time later he may say,
+'Abram, it is I who made you a rich man; now you must help me fight
+against my enemies and rob them'. Therefore Abram would have nothing
+to do with him and would not even take a shoestring from him. He
+knew, moreover, that if he obeyed God, God would give him all that
+he needed, and therefore he did not have to take presents from one
+whom he could not respect and honor."
+
+Be sure to make clear that Melchizedek's tribute to Abram was
+in recognition of the fact that his victory was a sign of God's
+favor, and that Abram's giving the tithe was an expression of his
+recognition of God's help in the battle.
+
+The lesson might be concluded by some such summary as the following:
+
+So our father Abram became great and famous in the new land to which
+he had come, because God blessed him in all that he did so that he
+came to be called by the people about him a "prince of God".
+
+
+
+
+CHAPTER VIII
+
+HAGAR AND THE BIRTH OF ISHMAEL
+
+Genesis 15.16.17
+
+
+=Interpretation.= In chapter 15 the faith of Abram is once more
+given emphasis. God promises Abram great reward, but, being
+childless, he is indifferent to a reward which must ultimately
+pass to strangers, the descendants of Eliezer, but God explains to
+him that he is to have a child of his own to whom the reward is to
+descend, and he has faith in God's promise though for many years it
+remains unfulfilled.
+
+The vision of Abram, recorded in verses 12 to 16 is significant as
+showing the providential character of the Egyptian bondage. We need
+not, however, discuss it here in detail, since its significance
+is only apparent in the light of later lessons and it is not
+intrinsically interesting to the child.
+
+For the interpretation of the main theme of this lesson, the reader
+is referred to the introduction of this book, pages 19-20. It is to
+be noted that in giving to Abram her servant Hagar as wife, Sarai
+is doing an unselfish act in the hope that she may thereby help
+realize the promise made to Abram, and it is little wonder that she
+resents the arrogant attitude of Hagar, who is the chief beneficiary
+of her unselfish act and yet vaunts it over her as though Sarai's
+barrenness were a mark of inferiority and perhaps even of the divine
+disfavor.
+
+The fact that, when Hagar flees from Sarai before the birth of
+Ishmael, she is asked by the angel to return, and that after the
+birth of Isaac, God not only sanctions but commands the separation,
+shows distinctly that the motive for the separation was that
+expressed in the words, "In Isaac shall seed be called to thee", and
+that, meanwhile, Abram was to have his faith put to the test through
+his attachment to Ishmael, as later through his attachment to Isaac.
+
+It is also to be noted, here as elsewhere, that the patriarchs and
+their wives themselves had only a dim and often incorrect idea of
+God's purpose in his dealings with them. Thus Sarai, realizing
+that she is barren, at first reasons that God's promise to Abram
+was intended to apply to him alone and not to her and therefore
+necessitated his taking another wife. When Ishmael is born, Abram
+thinks that he is to be the child of destiny and it is one of the
+tests to which his faith is put when, after the birth of Ishmael,
+God tells him that not this son but another, who is to be born to
+Sarai, is to be his heir. The point of all this is that the history
+of the patriarchs is not merely personal biography but that its
+real significance is to be understood as showing the care that
+God exercised in selecting the material out of which the chosen
+people was to be moulded. Not all of Abram's descendants were to be
+deemed fit for this election, but he was to become the "father of a
+multitude of nations" of which only one was to be chosen.
+
+In teaching of the covenant that is recorded in Genesis 17, the
+ceremony of circumcision cannot for obvious reasons be dwelt on in
+class, but the change of Abram's and Sarai's names should be, and
+therefore its significance needs to be interpreted. To give a new
+name is a sign of ownership and interest. God shows his love for
+Abram and Sarai and his intention to enter into closer relations
+with them by giving them new names. It is to be noted that God also
+gives Isaac his name (Genesis 18.21) and changes that of Jacob to
+Israel after he shows himself worthy of the title.
+
+=Aim.= This lesson is one of a series of incidents which should
+impress on the child faith in the truth of God's words, which in
+the end are verified, though at first they often seem impossible of
+realization and more particularly, faith in God's election of Israel.
+
+=Suggestions to the teacher.= There are two main difficulties to
+overcome in teaching this chapter; first, that the moral is such
+an abstract one, the whole story as we have interpreted it being
+conceived as a glimpse into the workings of providence in the
+history of Israel and the world, and second, that the incidents
+hinge upon family relations of a sort that a child with his
+ignorance of the facts of sex cannot easily comprehend.
+
+The first of these difficulties can be largely overcome by giving
+much more emphasis than is usually given to the human and personal
+aspect of the story particularly to Abram's desire for a son and
+his repeated disappointments before the final realization of God's
+promise to him; and a little tact can overcome the second difficulty
+as well. To show how these two difficulties may be met, it will be
+necessary here to tell a great part of the story as it may be told
+to a class of children between the ages of seven and eight. After
+telling of God's promise to Abram to make of his seed a great nation
+as numerous as the stars in heaven and of Abram's rejoicing that
+he would have a son who would become after him the father of this
+great people, the teacher might continue somewhat as follows:
+
+But year after year passed and Abram and Sarai were already growing
+old, and yet God had not fulfilled His promise to Abram to give him
+a son out of whose children and children's children He would make
+a great and good nation. And Oh! how Abram did want to have a son.
+When he would see the children of his neighbors at play with their
+bright eyes and laughing faces, he would think, "_If only I had a
+little child like that how happy I should be and what delight it
+would be to watch him grow big and strong! How I would thank God
+for such a son and how I would teach my little boy to thank God and
+to love and obey Him and to be kind and good to all people as God
+wants us to be so that through him and his children and children's
+children all the nations of the earth would be blessed._" And he
+would often tell his wishes to Sarai and they would try to comfort
+each other and one would remind the other of God's promise and
+would say, "_We must be patient. God has promised us a son and in
+His time He will send us one._" But one day an idea came to Sarai.
+She thought to herself, "Maybe it is my fault that Abram has no
+children. God promised a son to Abram but he did not make any
+promise to me. Maybe if Abram married someone else, God would let
+Abram have a son from this other wife." Now Sarai had a servant
+whose name was Hagar, and she told Abram to marry Hagar too, for in
+those days men often had more than one wife. And Abram did as Sarai
+suggested and, surely enough, not long after they were married it
+was told to Hagar that in a few months she would bear a child to
+Abram. Now you would think children, would you not, that after
+Sarai had been so kind to her servant Hagar and had let her marry
+Abram that Hagar would love Sarai for it and show kindness to her in
+return. But Hagar showed herself at this time very mean. She felt a
+foolish pride because God was going to give her a son and had given
+none to Sarai and she used to say to her, "See, you are married to
+Abram these many years and yet God has not given him any children
+from you, but I have been but recently married to him and now I
+shall soon bear him a son. Doesn't this show that God loves me more
+than you? Doesn't this show that I am better than you? Do you think
+I will be your servant any more? No indeed, I am not only as good
+as you but better." When Sarai heard these words day after day she
+was deeply grieved and angry and she complained to Abram, and Abram
+told Hagar that she must continue to serve Sarai as before. But when
+Sarai wanted to make Hagar do her work, she ran away and fled into
+the wilderness.
+
+The above will suffice to show how the difficulties which we mention
+can be overcome. The passages that have been italicized suggest how
+the child can be given the feeling that the birth of Isaac was part
+of a divine plan for the good of the world. This can be still more
+clearly brought home by the latter part of the narrative in which
+God rejects Ishmael as a "Wild ass of a man." The teacher must make
+this quite clear to the class by asking, "Do you think that this boy
+Ishmael of whom God knew that he would be wild and wicked was the
+one whom God meant when He told Abram he would have a son who was
+going to be a blessing to all the world?" He must also emphasize
+Abram's affection for Ishmael, which made him mistake him for the
+son of promise, for Abram presumably did not know of the prophecy
+with regard to Ishmael's future. This will give the child the idea
+contained in the narrative that "There are many devices in a man's
+heart, but the counsel of the Lord that shall stand".
+
+
+
+
+CHAPTER IX
+
+ABRAHAM ENTERTAINS THE ANGELS
+
+Genesis 18.1 to 16
+
+
+=Interpretation.= These verses have given no little difficulty
+to the ancient Hebrew commentators. The first verse contains a
+statement of God's appearing to Abraham but does not give any
+content to this revelation, and then the three angels are introduced
+into the narrative as if another revelation were here intended.
+Moreover the number of angels that appeared to Abraham when one
+might have served the purpose as well also presented its difficulty,
+since Christian theologians, connecting this verse with the
+preceding, tried to employ it as an argument for the trinity. There
+are furthermore in these verses frequent changes of number which
+are difficult to account for. Thus in verse 3, Abraham addresses
+the angels in the singular, in verse 4 in the plural. In verse 9,
+we read _va-yomeru_ "And they said" while verse 10 which seems a
+continuation of this conversation begins _va-yomar_ "And he said".
+In verse 13 God himself suddenly breaks into the conversation. A
+comparison with other parts of the Bible in which angels appear
+shows that they too exhibit similar peculiarities of style.[2]
+
+  [2] See for instance Genesis 19. 16, 17; 31. 11 to 13; 32. 25 to 31;
+  48. 15 to 16. Exodus 3. 2, etc.; 23. 20 to 22. Judges 2. 1 to 2; 4.
+  12 to 14; 13. 17 to 18, 21 to 22.
+
+The study of these passages shows the following characteristic
+features of the Biblical conception of angels which will help to
+clear up the difficulties of our text. The angel, as the name both
+in Hebrew and English implies, is the messenger of God. Inasmuch
+as he exists only to do God's bidding his words are the words
+of God and may be introduced by the words "God said" as well as
+by "the angel (or angels) said". This accounts for the apparent
+inconsistency in the use of singular and plural in our passage. The
+angel has no discretionary power, as appears from the statement in
+Exodus 23. 21, that the angel cannot forgive sin. Inasmuch as he
+has no individual personality or will of his own but is merely a
+manifestation of God's will, he has no name of his own, the name
+being a mark of individuality, but bears the name of God, which
+being a mystery, he may not reveal.[3] (Genesis 32. 3. Exodus 23.
+21. Judges 13. 18.) This idea of the impersonality of the angels is
+carried a step further by the Rabbis, who insist that no angel ever
+executes more than one message and account for the number of angels
+that appeared to Abraham by assigning to each a separate mission;
+one to predict to Abraham the birth of Isaac, another to rescue Lot,
+and a third to destroy Sodom. But such an explanation is scarcely
+necessary as there are other passages in the Bible where a number of
+angels are mentioned for no clear reason, as for instance in Jacob's
+dream. As for the difficulty that we found in verses one and two, it
+can now be made clear by understanding the appearance of the angels
+in verse two as the explanation of the revelation referred to in
+verse one.
+
+  [3] The significance of this cannot be gone into here. An
+  interesting treatment of it is to be found in Wiener's Essays in
+  Pentateuchal Criticism. Pages 47-53.
+
+Regarding the significance of angels in general, we may consider the
+accounts of their appearances as intended by the Biblical author to
+convey his appreciation of the mystery of how God can communicate
+with mortals without loss to His divine majesty. They certainly
+do convey something of this appreciation to the child, for the
+imagination of children notwithstanding their natural tendency to
+conceive of God in anthropomorphic terms, is impressed by these
+mysterious heralds of an invisible kingdom with a sense of the
+majesty of God's rule.
+
+=Aim.= This episode has always been made use of, and rightly so, to
+impress the pupil with an appreciation of that courteous interest
+in the stranger and deferential attention to his wants and desires
+which constitute the true grace of hospitality, but an equally
+important educational value, perhaps from the point of view of the
+child an even more important one, is its power of impressing him
+with a sense of the mysterious possibilities of this world, in which
+any passing stranger that we entertain may turn out to be an angel
+in disguise, who will reveal himself to us and bless us if we do
+not turn him from our door. The story should leave the child with
+the feeling expressed in the exclamation, "Is anything too hard for
+the Lord". The teacher must of course not lose sight nor permit the
+child to lose sight of the story's connection with the main theme
+of the birth of Isaac, the significance of which we have already
+pointed out in the previous lesson.
+
+=Suggestions to the teacher.= This is a story whose educational
+value would only be lost by analyzing its moral as the beauty of a
+flower is destroyed by pulling it apart to show its structure. Tell
+the story simply and, as nearly as possible, in the language of
+the Bible itself. Be careful to give the story its characteristic
+picturesque setting, and begin therefore by contrasting modern
+conditions of housing and travel with those of Abraham's days, thus
+establishing a point of contact with the child's present experience.
+The following facts should be impressed on the child:
+
+1. That Abraham's nomadic life, which was also the life led by many
+of his contemporaries, necessitated his dwelling in a tent which
+could be pitched wherever he wanted to make his home,
+
+2. That traveling was to a large extent on foot over hot sand or
+stones,
+
+3. That travelers were not sure of obtaining food at regular
+intervals, and
+
+4. That it was consequently a great kindness to offer them rest and
+refreshment.
+
+After this introduction, tell the story of how Abraham one day saw
+three tired travelers on the road approaching in the direction of
+his tent and invited them to rest, refresh themselves and partake of
+food. Then, in a manner which would suggest that you are confiding
+to the class a great secret, tell them that these men whom Abraham
+had invited were not really men at all but angels of God.
+
+The incident of Sarah's laughing when the angel delivers his message
+and then denying that she had laughed should not be omitted as it
+affords an interesting human touch to the story and still more as it
+gives the occasion for the angel's reply which contains the moral
+of the story, "Can anything be too wonderful for God?" There is no
+need of glossing over Sarah's prevarication and certainly no need
+of giving it undue emphasis, but the incident should be told in
+such a way that her motive is made clear. Say, for instance; "Now
+as you know, Sarah was very old, so old that she thought herself
+too old to have a little baby, and when she heard, from behind the
+curtain of the tent, the angel telling Abraham that in a year's time
+she should have a son she laughed, just as you would laugh if I told
+you that a rose bush would have roses in mid-winter. But the angel
+said to Abraham, 'Why does Sarah laugh? Is there anything that God
+cannot do?' Then Sarah was ashamed and said, 'I did not laugh'. But
+the angel said, 'Nay but thou didst laugh and Sarah was more ashamed
+than ever, for she knew that she had not told the truth, and she
+said no more."
+
+
+
+
+CHAPTER X
+
+THE DESTRUCTION OF SODOM AND GOMORRAH
+
+Genesis 18.7 to 19.29
+
+
+=Interpretation.= The incident of the destruction of Sodom and
+Gomorrah, like that of the destruction of the generation of the
+deluge, is meant as an assertion of God's justice. The insistence on
+the justice of God is made the more emphatic by the recognition of
+the fact that His dispensations are such as may lead us at times to
+call His justice into question. When, therefore, Abraham exclaims,
+"Shall not the judge of all the world do justice?" he is not rebuked
+for his presumption, but, on the contrary, God seems to prefer his
+attitude to one that would accept apparent injustice with complacent
+resignation, and God does not disdain to justify Himself to Abraham
+in very much the same spirit as the Book of Job represents Him
+as preferring the blasphemous accusations of Job to the pious
+apologetics of his friends. (Job 42. 7.)
+
+The particular crime assigned as an instance of the wickedness
+of Sodom was a form of immorality of which strangers were the
+especial victims. Lot's offer to surrender to the men of Sodom his
+daughters instead of the strangers was not only prompted by a sense
+of the obligation of hospitality but by the consideration of the
+different degree of immorality involved in the two acts. It goes
+without saying that the specific crime of the men of Sodom cannot
+be explained to the children otherwise than as a disposition to
+abuse strangers, the antithesis to the attitude of Abraham and Lot
+towards them, and, inasmuch as the nature of the crime cannot be
+taught, Lot's offer to substitute his daughters for the strangers
+cannot be taught since this act would then appear as an attempt to
+remedy one injustice by perpetrating another.
+
+=Aim.= This lesson yields more than one moral for the child. The
+style of Abraham's plea for Sodom and Gomorrah is a very fine
+example of devotion in prayer and should affect the child's attitude
+in prayer. The lesson of hospitality taught in the story that
+preceded is given further emphasis by the contrast between the
+reception of the strangers by Abraham and by Lot, who was reared in
+Abraham's household, on the one hand, and by the people of Sodom on
+the other. This contrast between the character of Abraham and that
+of the people of Sodom should appeal to the Jewish pride of the
+child as a descendant of Abraham, the value of which pride we have
+had occasion to point out before. The transformation of Lot's wife
+into a pillar of salt is an excellent lesson in the value of prompt
+obedience and the danger of hesitation and inordinate curiosity.
+
+=Suggestions to the teacher.= In teaching of Abraham's plea for
+Sodom and Gomorrah, do not merely give the substance of Abraham's
+prayer but thoroughly assimilate and impart the reverential spirit
+contained in such introductory phrases as "Behold now I have
+taken upon me to speak unto the Lord, who am but dust and ashes,
+peradventure, etc." "Oh, let not the Lord be angry and I will
+speak", and again, "Let not the Lord be angry and I will speak but
+this once". In order that this part of the lesson shall affect the
+child's attitude in prayer, speak of Abraham's plea as a prayer
+by saying "Then Abraham prayed, etc.", rather than simply "Then
+Abraham said", but do not, of course, go into a dissertation on
+prayer; let the child draw his own moral.
+
+In telling of the reception of the angels in Sodom it is well to
+emphasize the contrast between the way the men of Sodom treated
+strangers and the way that Abraham and Lot treated them. The
+accusation of the men of Sodom, "This one fellow came in to sojourn
+and he will needs play the judge" is a fine involuntary tribute to
+Lot's moral superiority and should be quoted. The final picture in
+verse 28 should not be omitted as it emphasizes the connection of
+Abraham with these events and furnishes, so to speak, a concluding
+tableau to the story.
+
+A description of the Dead Sea region of Palestine, accompanied by a
+good picture showing its present desolation, might furnish a good
+conclusion to the lesson. The following questions will test the
+child's comprehension of the story's moral:
+
+1. How did our Father Abraham treat strangers? How did Lot? Where
+did Lot learn always to be kind to strangers? How did the people of
+Sodom treat strangers?
+
+Why did God want to destroy Sodom and Gomorrah? When God told
+Abraham that he would destroy Sodom and Gomorrah, was Abraham glad
+or sorry? What did he do? Can you repeat his prayer?
+
+What did the angels tell Lot and his family not to do? Did they all
+obey? Why did Lot's wife look back? What happened to her because she
+did not obey?
+
+
+
+
+CHAPTER XI
+
+THE DIVORCE OF HAGAR
+
+Genesis 20 and 21
+
+
+=Interpretation.= The incident recorded in Chapter 20 is intended
+to show the care exercised by God in preserving the purity of the
+chosen seed, but it cannot be taught to children because of their
+ignorance of the facts of sex. Chapter 21 verses 21 to the end of
+the chapter may be omitted since they offer nothing of interest to
+the child.
+
+For the interpretation of the main theme of this chapter see
+introduction pages 19-20 and Chapter VIII. It is to be noted that
+God's choice of Isaac does not mean that His providence does not
+extend over Ishmael as well. Not only is Ishmael's life saved but
+God's promise to Abraham regarding Ishmael is kept as well as His
+promise regarding Isaac.
+
+=Aim.= The aim in this lesson is practically the same as in Chapter
+VIII, to inspire faith in God's providential interest in human
+affairs in general and in Israel's destiny in particular. The child
+need not understand all the implications of the narrative at the
+time it is taught him but if it be taught properly the story will
+make its impression and he will understand them more completely
+later. God's hearing the voice of Ishmael should suggest to the
+child the value of prayer and thus influence his immediate life.
+
+=Suggestions to the teacher.= Before beginning the narrative of
+this story recall to the children, by well directed questions,
+the previous history of the relations of Abraham, Sarah, Hagar and
+Ishmael, as we have explained them in Chapter VIII. Then point out
+the complications which the birth of Isaac introduced since God
+had promised that Isaac was to be the son to inherit the blessing
+of Abraham together with the possession of the promised land, and
+Ishmael, who was now beginning to grow up into the "wild ass of a
+man" according to the prophecy that had preceded his birth, would
+dispute this with him. It therefore became necessary for Hagar
+and Ishmael to be sent away after the birth of Isaac. Inasmuch
+as the idea of inheritance and the idea of national destiny are
+too abstract for children, the story must be adapted to their
+comprehension by putting it on a more personal plane somewhat as
+follows:
+
+"Now when Hagar saw that God had given a son to Sarah also as the
+angel had promised and that this son Isaac and not her own Ishmael
+was the one to whom God told Abraham he would give the land of
+Canaan and whose children would be the great Jewish people, she
+became jealous and hated Sarah very much and even Sarah's little
+baby Isaac. And Ishmael too, who was now grown up into a big wild
+boy--you remember the angel had said he would be a wild man when
+he grew up--also was jealous of Isaac. And Hagar tried to persuade
+Abraham to give her son part of this land of Canaan that God had
+promised to Isaac. Now Sarah saw all this and she knew that it would
+not be good for Isaac to grow up together with this wild and wicked
+Ishmael and so she told Abraham to send Hagar and her son away to
+some other country where they could not do any mischief to Isaac
+whom God had chosen to be the father of the Jewish people."[4]
+
+  [4] To speak of our race as the Jewish people at any time before
+  the exile of the ten tribes is, to be sure, an anachronism, but we
+  employ it because the child knows that he and his friends are Jews
+  before he knows that they are Israelites or Hebrews.
+
+In concluding the story one might interest the child by telling
+him that there are descendants of Ishmael alive today who like us
+feel proud to be descended from Abraham, and describing some of the
+habits of the Bedouin Arabs, their nomadic life, their pastoral
+occupation similar to that of the patriarchs and also their tribal
+feuds and not infrequent raids for pillage which still would justify
+the prophecy, "His hand shall be against every man and every man's
+hand against him", but one should in justice say that this is
+not true of the large number of Arabs who have settled in more
+civilized communities. A picture of Bedouins in modern times would
+be of interest to the class and help give a sense of reality to the
+Biblical story.
+
+
+
+
+CHAPTER XII
+
+THE SACRIFICE OF ISAAC
+
+Genesis 22.1 to 19
+
+
+=Interpretation.= The story of the _'Akedah_, that is the intended
+sacrifice of Isaac, represents the supreme test to which Abraham's
+faith was put. After Ishmael has been sent away and Isaac has been
+definitely declared to be the son of promise, Abraham is commanded
+by God to sacrifice Isaac. The test to Abraham's faith is not merely
+of the willingness to sacrifice sentiment and affection in obedience
+to God, but this latest command is a direct contradiction of God's
+previous words to him and yet he obeys.
+
+The story can only be understood fully in the light of the religious
+customs of Abraham's day, according to which human sacrifice was not
+uncommon. (See II Kings 3. 27, also 21. 6, 23. 10 and Jeremiah 32.
+35.) Viewed in this light God's asking Abraham to sacrifice his son
+meant nothing which to a contemporary of Abraham would have seemed
+essentially inconsistent with the divine character. It is God's
+forbidding the consummation of this act which is the innovation, so
+that this lesson teaches in a narrative form the same idea which
+later received its legal formulation in Leviticus 18. 21 and 20.
+2-5. The chapter has therefore a twofold message; (1) that to be
+the elect of God requires of us the willingness to sacrifice any
+personal desire and even natural affection in obedience to him, and
+(2) that God's will, to which He claims obedience, is a benevolent
+one and does not demand or desire human sacrifice.
+
+The idea that God does not desire human sacrifice was a great moral
+discovery and this narrative in our Bible gives us an interesting
+illustration of how such new spiritual insights in general are born;
+namely through the willingness to commit ourselves completely to
+whatever vision of truth is ours at the time. It was because Abraham
+was willing to sacrifice Isaac in accordance with his previous
+sense of what duty demanded of him, that this new revelation of
+God's will as opposed to human sacrifice was granted him. Had he,
+while sharing with his contemporaries the belief in the legitimacy
+of human sacrifice, hesitated to live up to this idea when it
+involved suffering for himself, he would never have been given
+the understanding that God does not desire human sacrifice. Our
+standards of morality are at all times imperfect, but it is only
+those who commit themselves without reservation to whatever standard
+they really hold that are the discoverers of new moral truths.
+
+The part that Isaac played in the incident is but vaguely suggested
+in the Biblical narrative. The _agadic_ elaborations of the story
+frequently represent Isaac as knowing what fate was intended for
+him and fully acquiescing in it. That Isaac probably had his
+misgivings is suggested by the question, "Behold the fire and the
+wood; but where is the lamb for a burnt-offering?" At all events
+he must have known what Abraham's purpose with regard to him was
+when he was being bound to the altar and, as the narrative records
+no protest, the Rabbinic conception of the part Isaac played is
+not contradictory to the Biblical story. The teacher is therefore
+justified in imparting the story in a way which would imply that
+Isaac lent himself willingly to Abraham's designs regarding him.
+
+In the substitution of the ram for Isaac one gets a glimpse into the
+significance of animal sacrifice. It probably meant to the ancients
+a symbolic expression of the recognition that God had the right
+to demand the sacrifice of human life in his service and that it
+was a sign of his love and grace that no such demand was made. It
+suggests the important role that animal sacrifice played in history
+in weaning mankind from the habit of human sacrifice.
+
+=Aim.= The aim of this lesson is to make the child feel that as a
+son of Abraham his love for God should be such that, like Abraham,
+he should be willing to make any sacrifice that his religion may
+demand of him. The traditional association of the _shofar_ on Rosh
+ha-Shanah with the Ram of the Akedah suggests that this story may be
+used to give meaning to the New Year celebration.
+
+=Suggestions to the teacher.= The pathos of this narrative is so
+deep and intense that many teachers, laboring under the notion so
+common in our day that children should be reared only on what is
+cheerful and bright and be kept far from a knowledge of any of the
+more tragic aspects of life, would like to omit teaching it to
+children all together. When therefore the curriculum of the school
+requires them to teach it, they tell the story in as matter of
+fact a manner as possible and seem anxious to get over it. This
+is a mistake however, for children have always had a fondness for
+stories containing something of the tragic, even of the weird and
+uncanny, as witness the popularity of Little Red Riding Hood, and
+the story of the Akedah is one which can, by very reason of what
+to our modern mind appeals as weird, impress its lesson on the
+child's imagination. To pass over it slightingly is to spoil what
+is undoubtedly the climax of the whole Abraham story and ignore one
+of the best opportunities of deeply impressing the child with the
+lesson of faith, obedience and self sacrifice.
+
+Begin the lesson by speaking of Abraham's love for Isaac, now
+the only son that was left him and of the hopes he cherished of
+seeing him grow up to be a great man according to God's promise.
+Then tell how God resolved to test Abraham's obedience by seeing
+whether he would be willing to give up that which he loved most if
+so commanded. Before telling of God's command to sacrifice Isaac
+remind the child of the prevalent custom of animal sacrifice which
+he had heard of in connection with Cain and Noah. The fact of the
+general prevalence of human sacrifice at that time should not be
+taught the child as it will be impossible for him to comprehend
+such a practice and as the story only gains in force for him by
+making God's demand of Abraham appear extraordinary. We need not
+scruple that we are violating the Biblical moral in this instance,
+since the Bible's denunciation of human sacrifice is not a moral
+that the child has need of. A reference to animal sacrifice will
+therefore suffice to make comprehensible the command to sacrifice
+Isaac. All the conversation in this story should be quoted in the
+language of the Bible, not omitting Isaac's pathetic query, "Behold
+the fire and the wood; but where is the lamb for a burnt-offering?"
+And Abraham's evasive answer, "God will provide Himself the lamb
+for a burnt-offering, my son". In telling how Isaac was bound to
+the altar emphasize the fact that he did not rebel although he knew
+now that he was to be the sacrifice, because of his obedience to
+God and his father and his confidence in them. When telling how the
+ram was found caught by its horns in the bushes, ask, "How many
+of you have ever seen a ram's horn?" There will probably be no
+response. Then show the class a _shofar_ or a picture of one and
+ask, "What is this?" The answer will be "a _shofar_". Then continue;
+"Well, a _shofar_ is the horn of a ram. When we hear the _shofar_
+blown on Rosh ha-Shanah it should remind us of this ram and of how
+Abraham was willing to sacrifice Isaac and Isaac was willing to be
+sacrificed when God commanded, and we should think of how we, who
+are sons of Abraham and Isaac, must be willing also to obey God and
+our parents in everything even if it should be very hard to do so,
+even if it should cost us our life." In order to make sure that
+the child has understood the motives of the story the following
+questions may be asked in reviewing it: 1. When God asked Abraham
+to sacrifice Isaac, did he really want him to kill his son? 2. Why
+did God ask Abraham to sacrifice Isaac? 3. When Abraham tied Isaac
+to the altar did Isaac rebel against his father? When we hear the
+_shofar_ blown on Rosh ha-Shanah what should we think of?
+
+
+
+
+CHAPTER XIII
+
+DEATH OF SARAH AND THE MARRIAGE OF ISAAC AND REBEKAH
+
+Genesis 23 and 24
+
+
+=Interpretation.= The incident of the purchase of the Cave of
+Machpelah need be mentioned only casually in connection with
+the death of Sarah as the political questions involved in the
+dialogue between the _Bene Heth_ and Abraham are beyond the child's
+comprehension.[5]
+
+  [5] The teacher who is interested will find them discussed in
+  Sulzberger's Am Haaretz.
+
+The care exercised in the selection of a wife for Isaac from his own
+kindred rather than from the daughters of Canaan emphasizes again
+the interest of Providence in selecting the stock out of which the
+Chosen People was to come. Abraham's servant--presumably Eliezer,
+who is mentioned in Genesis 15.2--was not permitted to take Isaac
+out of Canaan as that would have been equivalent to a desertion of
+his historic mission which was connected with the Promised Land.
+Significant are the qualifications of the ideal wife for Isaac
+suggested in the prayer of Eliezer--kindness and hospitality.
+
+=Aim.= The value of this lesson to the child, apart from its
+connection with the more general theme of God's selection of the
+seed from which the Chosen People is to spring, lies in the example
+of faith in God and fidelity to his trust exhibited by Abraham's
+servant, and of the kindness and consideration shown by Rebekah,
+which the child's sympathy with the characters of the story would
+naturally lead him to imitate.
+
+=Suggestions to the teacher.= By following the Biblical narrative
+closely, you will have little difficulty in imparting it to the
+child. When telling of the death of Sarah, dwell on her virtues a
+while and then explain Abraham's concern that his son Isaac should
+have just such a wife as Sarah had been, one that would be worthy
+to be the mother of the great nation God had promised would be
+descended from Isaac. Then relate how, not finding such a wife among
+his neighbors, Abraham sent to the land from which he and Sarah
+had come. Explain Abraham's refusal to let Isaac go to Mesopotamia
+because God had told Abraham to leave that place and had promised
+that in Canaan he would make of his seed a great nation. Emphasize
+the length and difficulty of the journey, pointing out the route on
+the map if the children are old enough to interpret a map.
+
+
+
+
+CHAPTER XIV
+
+THE SALE OF THE BIRTHRIGHT
+
+Genesis 25.1 to 34
+
+
+=Interpretation.= (Chapter 25. 1 to 10 may be omitted as containing
+nothing of interest to children, except that Abraham's death and
+burial should be mentioned.)
+
+The story of Jacob and Esau in their contention for the birthright
+and the blessing is one that is frequently misunderstood. The
+tendency to idealize the forefathers of the race has lead many
+teachers to attempt to justify the conduct of Jacob in his efforts
+to secure the birthright and the blessing, totally ignoring the fact
+that all the wretched consequences which followed naturally upon
+his attempt would seem to indicate that God did not approve. What
+these consequences were will be discussed in subsequent chapters.
+Other teachers sin in the opposite direction and make out Esau to
+be the innocent victim of Jacob's cunning and avarice. How they can
+reconcile this with the choice of Jacob to be the patriarch rather
+than Esau, how they can conceive that God's will could confirm the
+act of Jacob and the hand of Providence be, so to speak, forced
+into blessing Jacob though Esau was the more worthy of blessing, is
+difficult to understand. The mistake common to both these versions
+of the Biblical meaning of the story is that they look at it mainly
+as a character study of two contrasting types, whereas the moral of
+the story lies not so much in the characters as in the incidents,
+which, when given closer attention, reveal the fact that the motive
+underlying the whole story is not the personal contest between
+Jacob and Esau but the carrying out of God's plan, contained in
+his promise to Abraham, the plan of bringing into existence the
+people to whom He was to reveal Himself. And this idea is brought
+out, as in the story of Abraham's relation to Ishmael and Isaac,
+by contrasting the purposes of the human agents with God's purpose
+and showing how God's purpose is made to triumph by His so shaping
+the incidents of Jacob's life that they correct Jacob's original
+misconception of his mission.
+
+Let us see how the incidents in this chapter cast light on our
+theme. Note in the first instance the prophecy contained in
+Genesis 25.23 which indicates in advance that Jacob and not Esau
+was intended from the beginning to be the heir of the blessing of
+Abraham. Note also that the prophecy speaks of "two nations" and
+"two peoples", showing distinctly that the events of the narrative
+were shaped by God with a view to subsequent history not merely to
+the lives of Jacob and Esau as individuals. The very fact that "the
+elder shall serve the younger" is to give emphasis to the divine
+election of Jacob, for, according to the law and custom of those
+days, the elder was entitled to the obedience and service of the
+younger. Had Jacob been the older of the two brothers his subsequent
+preeminence and that of his descendants would have seemed but part
+of the natural course of events and would not have argued divine
+election, but with Esau the first born the subsequent elevation of
+Jacob does so argue.
+
+This, as well as much else in the story, becomes clearer to us if
+we understand what was meant by the birthright. In patriarchal
+times, the father was absolute ruler over his descendants. At
+his death, the oldest son took his place and inherited as even in
+later times, twice as large a portion of the estate as any of his
+other sons. (See Deuteronomy 21.17.) But this is not all that was
+involved in the birthright. If it were all, Jacob's desire for it
+would have been mere avarice and ambition and would have justified
+that total condemnation which many a teacher has given him. But we
+must remember that the first born was also the religious head of the
+tribe. (See Numbers 3.45.) It was therefore most natural for Jacob
+to assume that God's promise to Abraham, with all its spiritual
+implications, naturally went with the birthright.
+
+Now let us examine the characters as they appear in this chapter.
+Esau is not the consummate villain that he is so frequently depicted
+as being in later Jewish _agada_. But on the other hand, he is not
+the injured hero. The story characterizes him as a skilful hunter,
+interested in his woodcraft, and caring little about either the
+privileges or the responsibilities of his birthright. To Jacob
+however the inheritance of the blessing of Abraham was important,
+perhaps a knowledge of the prophecy that had preceded his birth
+making it even more so. Esau had forfeited his moral right to the
+blessing through his failure to appreciate it. Not too much stress
+must be laid on Esau's words "Behold I am at the point to die and
+what profit shall the birthright do to me?" as these are to be
+regarded not as a statement of sober fact but as the exaggeration of
+a hungry man, for the Bible takes pains to explain Esau's attitude
+in the words, "And he did eat and drink and rose up and went his
+way. So Esau _despised his birthright_", showing that he was at the
+time perfectly satisfied with the bargain he had made. This takes
+from Jacob the stigma of having forced the bargain on Esau when the
+latter could not help himself. He merely took advantage of Esau's
+contempt for the birthright, which was sufficient evidence that he
+was not worthy to possess it. At the same time, Jacob's employing
+these means to secure the birthright does not seem, as will appear
+more clearly in later chapters, to meet the divine approval, because
+(1) this attempt to wrest the birthright from Esau through taking
+advantage of Esau's weakness in itself argues a lack of complete
+confidence in the realization of God's promise, in other words, a
+lack of that quality of _temimut_, of naive acceptance of God's
+will, which was so conspicuous a trait of Abraham's character, and
+(2) because he does not fully understand the spiritual character of
+his mission inasmuch as he regards its realization as dependent upon
+the legal status of the birthright, which he could, so he thought,
+secure by purchase.
+
+=Aim.= The aim of this lesson is to teach the general truth that
+a privilege which is not appreciated becomes forfeit, and the
+particular truth that to be a Jew is to possess such a privilege,
+which we must learn to appreciate.
+
+=Suggestions to the teacher.= Before beginning the narrative of this
+chapter itself, prepare the way by questions that will bring out the
+fact of the election of Abraham and his descendants and the choice
+that God exercised in selecting from among his descendants only
+those properly qualified. Such questions are the following; "Do you
+remember, when we were learning about Abraham and about how God told
+him to leave his land and go to the land that He would show him,
+that God made Abraham a promise? What was that promise? (Note: The
+answer must include the idea that his descendants would be a great
+nation, a blessing to all the world, and would inherit Canaan.) When
+our father Abraham died, did this blessing go to both his children,
+to Ishmael and to Isaac? To whom did the blessing belong?"
+
+After having thus prepared the way proceed as follows:
+
+"Now Isaac and Rebekah also had two children. The first born or
+older was called Esau and the younger Jacob, and it was known that
+only one of the two was to inherit the blessing, but for a long time
+it was not known which one."
+
+Then contrast the two characters emphasizing the physical prowess of
+Esau, which won him the more universal admiration and the preference
+of his father with the quiet thoughtfulness of Jacob. In order to
+impress the child, the contrast must be given largely in terms of
+their physical appearance. We continue the narrative as a teacher
+might tell it in class:
+
+"These two sons, Esau and Jacob, were very different one from the
+other. Esau was a big strong man, rough and hairy in appearance, who
+delighted in all sorts of sport and exercise, especially in hunting.
+People admired him for his great strength and skill and most of
+them thought that surely this big, strong man was the one whom God
+had chosen to be the father of His people. And Isaac himself loved
+Esau more than he did Jacob, because, now that Isaac was growing
+old, Esau used to hunt food for him in the forest and would tell him
+wonderful stories of his strength and skill in catching the deer and
+other game that he prepared for him for food. But Jacob was very
+different. He was not above the average man in strength and he had
+no particular skill in hunting as had Esau. He was a quiet man, who
+used to sit for hours in his tent, while his flocks were pasturing
+nearby and think about the things he had learned from his father and
+mother and from his grandfather Abraham, about how God had made the
+world, and about how he had told Abraham to leave his country and go
+to a new land, and, above all, about the promise that God had given
+to Abraham to make of his descendants a great people. Which of these
+two sons of Isaac and Rebekah had God chosen to become the father of
+the Jewish people? Most people, no doubt, thought at the time that
+Esau was meant, because he was the stronger and more successful in
+the hunt, but there was one person who thought differently, and that
+was the mother of these two young men, Rebekah. For she remembered
+a prophecy that God had told her before either of the two children
+were born, and this prophecy said, 'Two nations will come from thee
+and two peoples will be born of thee and one will be stronger than
+the other, but the elder will serve the younger'."
+
+The prophecy is introduced here rather than at the beginning of the
+story because it is well to stimulate the child's curiosity as to
+which of the two is to receive the blessing of Abraham before giving
+him any hint as to the answer. By thus beginning with a statement
+of the question, the child's attention is at once directed to the
+central theme of the narrative without which the incident of the
+sale of the birthright is not comprehensible. But now one comes
+face to face with the subject of the birthright itself. Explain,
+that beside Esau's strength and skill, there was another reason why
+people thought that Esau was to be the chosen son, and that is
+because he was the older, for it was the custom in those days that
+the oldest son enjoyed what was known as the birthright. The idea of
+the birthright can be explained by saying that in the days of which
+we are speaking the father used to be the king over all his children
+and their families and servants, that he used to lead them in war
+and judge all their disputes in time of peace, and that he was also
+their priest, who used to perform the sacrifices for them and lead
+them in their prayers and hymns to God, but that, when the father
+died, the oldest son got all these rights and this right of the
+oldest son to become priest and king after the death of the father
+is known as the birthright.
+
+After the child has a clear idea of the meaning of the birthright,
+tell how Jacob thought that the one who had the birthright was he
+whom God meant to make the head of the great nation he had told
+Abraham about, since whoever had the birthright would be king and
+priest over all the others after Isaac's death. I continue the
+narrative as the teacher might tell it:
+
+"So Jacob kept thinking to himself, 'If only I had the birthright!
+If only I had the birthright!' but Esau, who had the birthright,
+seemed to care very little about it. So long as there was game
+enough in the forest to keep him busy hunting, he bothered his head
+very little about what he would do when, on Isaac's death, he would
+have to rule the people and lead them in the service of God, and the
+promise made to Abraham that some day his descendants would become
+a great nation concerned him even less, for he thought only of the
+affairs of the day and to the future he gave no thought at all."
+
+This brings us to the climax of the narrative, the actual sale
+of the birthright. It must be told in such a way that the child
+understands the point that Esau lost his birthright because he did
+not know how to appreciate it, and that, as a universal proposition,
+a privilege not appreciated is lost. This can best be done if,
+before telling the story of the sale of the birthright, one presents
+a hypothetical case somewhat as follows:
+
+"Suppose, children, that a man owned a very valuable book which he
+wanted to leave when he died to one of his two children, and suppose
+that one of his children was a great lover of books and the other
+did not care even to look at a book or to take the trouble to learn
+to read, which of the two children do you think ought to have had
+the book after the father's death? Of course, the one who knew the
+value of the book and how to appreciate it, because we only deserve
+what we know how to appreciate. Now who do you think should have had
+the birthright, Esau, who did not care about being the father of the
+great people God had promised to make of Abraham's descendants, or
+Jacob who did care? (Answer: Jacob.) Well, Jacob thought so too and
+so he began planning how he might get Esau to give up the birthright
+to him."
+
+In quoting the dialogue between Esau and Jacob, paraphrase Esau's
+words in verse 32 so as to make it perfectly clear that they are an
+expression of contempt for the birthright, "I am so hungry I could
+die. What do I care for the birthright!"
+
+After having told the story question the children with a view to
+seeing whether they understand its leading ideas. The following are
+suggestive questions:
+
+What promise did God make to Abraham and to Isaac?
+
+Was this promise meant for both of Isaac's children?
+
+Which of Isaac's children do you think God wanted to have the
+promised blessing? Why? (Note: If the child gives the wrong answer,
+the teacher must ask a number of leading questions until the right
+answer is secured.)
+
+What does birthright mean? Who had the birthright at the beginning
+of our story? Did Esau care very much for the birthright? Did
+Jacob want it? Why did Jacob want it? What did Jacob do to get the
+birthright?
+
+This lesson lends itself easily to dramatization by the children.
+(See Introduction, page 31.)
+
+
+
+
+CHAPTER XV
+
+JACOB SECURES THE BLESSING
+
+Genesis 26.1 to 28.9
+
+
+=Interpretation.= In the first part of this lesson which deals
+with the life of Isaac, Genesis 26.3 is significant as emphasizing
+the idea of Palestine as a chosen land, an idea which is the more
+significant because it suggests that Jacob's flight from the land
+implied that he had somehow forfeited God's favor and that his
+flight was in reality a form of exile imposed on him as a punishment
+and discipline. Verses 7 to 12 must necessarily be omitted. Their
+general significance is the same as that of Genesis 20. Isaac's
+patience and forbearance in the matter of the wells suggests
+comparison with Abraham in his relations to Lot.
+
+With regard to the incident of Jacob's securing the blessing, we
+have already in the last chapter discussed the significance of the
+main theme of this story. A few new elements, however, enter into
+it here. One of these is the blindness of Isaac, which, by making
+him more dependent upon Esau, keeps him from realizing Jacob's
+superior qualifications for becoming heir to the blessing of
+Abraham. Another new element that enters into the story is Esau's
+marrying the two Hittite women "who were a bitterness of spirit to
+Isaac and Rebekah". This gives an additional motive for Rebekah's
+action in trying to secure the birthright to Jacob, since Rebekah
+would otherwise, at the death of Isaac, become subject to Esau and
+his wives. It moreover gives emphasis to the fact that Esau was
+not to be the father of the chosen seed, since, in the case of all
+of the patriarchs care is exercised that their wives shall likewise
+be of chosen seed, of the same stock which produced the patriarchs
+themselves. Genesis 27.33 is significant, particularly the words,
+"yea, and he shall be blessed", as implying Isaac's recognition
+that, though the blessing was secured to Jacob by a deception, it
+was still an indication of God's purpose, and that he had hitherto
+been mistaken in wanting to confer the blessing on Esau. The same
+thought is implied in his assenting to Rebekah's suggestion that
+Jacob seek a wife from her kindred and in his repeating on that
+occasion the blessing, "May he give thee the blessing of Abraham",
+etc. As we have already explained, this does not mean that the Bible
+approves of the deception practiced by Rebekah and Jacob. Quite
+the contrary. The one immediate effect is that Rebekah has to lose
+Jacob; that Jacob, instead of entering immediately into possession
+of the land and the birthright, is a fugitive and an exile; that,
+as we shall see in subsequent chapters, Rebekah's hope for Jacob's
+speedy return is not fulfilled; and that as will likewise appear
+later, there is great danger of Jacob's remaining in Aramea and
+totally forgetting his destiny until Providence forces him to
+remember.
+
+The circumstances related in this narrative as we have explained
+them are significant by reason of what they have to teach us with
+regard to Israel's mission as the chosen people. In the first place,
+there is implied the idea, which we have frequently pointed out
+before, that God's purpose with regard to his people is not fully
+realized by them. This is shown in our lesson by the fact that the
+patriarchs are represented as acting in a way which would tend to
+defeat God's purpose regarding them, as, for instance, when Isaac
+almost gives the blessing to Esau and when Jacob, through the means
+he chooses to secure the blessing, is compelled to flee from the
+Promised Land which he was to inherit. This is a very important
+corrective to that arrogance which faith in divine election is
+likely to bring with it, for it contradicts the assumption that
+the Jewish people is infallible. There is, moreover, implied in
+this story the idea that when Israel does not rightly conceive
+its mission, it must be taught through the discipline of hardship
+and suffering, as in the case of Jacob, that election does not
+mean immunity from punishment but, on the contrary, stricter
+accountability, as expressed by Amos, "You only have I known of all
+the families of the earth; therefore I will visit upon you all your
+iniquities". (Amos 3.2.)
+
+=Aim.= The child will not be expected to grasp all the implications
+of this narrative, but neither will they all escape him, and if the
+story is well told, without any undue idealization of the characters
+or distortion of the narrative for the sake of reading a moral
+into it, the story will impress itself on him sufficiently to gain
+added meaning as he reverts to it in later years. It is a mistake
+to imagine that a moral which is not formulated is of necessity not
+learned.
+
+For the child's immediate benefit, however, it is well to emphasize
+the punishment of Jacob's deception in order to inculcate the ideal
+of truthfulness. But great care must be exercised in order not
+to make Jacob so unsympathetic that Esau becomes the hero of the
+story, for this would distort the Biblical moral and give rise to a
+misunderstanding of it which the pupil is not likely to correct in
+later life. It must always be made plain that Jacob had a right to
+want and expect the blessing, but that he should have trusted God to
+give it to him and should not have tried to get it through deception.
+
+=Suggestions to the teacher.= Inasmuch as the moral of this story is
+dependent on an understanding of the motives on which the characters
+act, take particular pains to make your dramatic impersonation
+of the characters as realistic as possible and not to delay the
+movement of the plot by lengthy moralizing. This story, like the
+preceding one of the sale of the birthright, lends itself very well
+to dramatization by the class, and the success of the children in
+assuming the roles of the different characters will be an excellent
+test of your success in imparting the story.
+
+Though one should avoid moralizing in such a way as would interrupt
+the thread of the narrative, the very complexity of the motives of
+the characters gives a good opportunity to ask such questions as
+would necessitate the exercise of moral judgment on the part of
+the class, as for instance: Was Jacob right in trying to get the
+blessing from his father by taking advantage of his blindness? Was
+Jacob punished for having deceived his father? How? etc. But though
+the teacher may raise these questions, they must not be left open
+questions. The Biblical moral must be kept clearly in mind and
+convincingly presented; otherwise such questions merely develop a
+casuistical attitude on the part of the class, which is morally bad.
+
+
+
+
+CHAPTER XVI
+
+JACOB'S DREAM
+
+Genesis 28.10-22
+
+
+=Interpretation.= The story of Jacob's dream, in order to be clearly
+understood, should be considered in connection with the rest of
+Jacob's life. His life may be divided into three periods. During the
+first period, spent in his father's home, he endeavors by his own
+efforts, partly through unscrupulous means, to secure the birthright
+and blessing, with the result that instead of having the preeminence
+over Esau he must flee before him, instead of inheriting the
+Promised Land he is an exile from it, and instead of becoming the
+father of a great people he becomes subject to the tribe which his
+grandfather Abraham had been commanded to leave.
+
+The second period of Jacob's life embraces his abode in Aramea.
+During this period, his early ambitions become more and more
+remote and unreal. First love, then the raising of his family and
+hard labor in the service of Laban draw his mind from his earlier
+ambitions, and it is with reference to this period that we are told,
+"A wandering Aramean was my father". (Deuteronomy 26.5.) But just
+when it would seem that the hope with regard to his future, which he
+had tried at first in vain to realize and had then almost abandoned,
+was wholly lost, God intervenes to send him once more to his land.
+
+The third period of his life finds him in undisputed possession of
+the land, the prophecy of his youth fulfilled, though in a way very
+different from his youthful anticipations of its fulfillment.
+
+Now Jacob's dream at Beth El is significant by reason of its
+position at the beginning of the second period in his life, during
+which he increasingly forgets his mission. It is intended to inform
+the reader that, though Jacob might forget, God would not and
+that, though Jacob's blundering devices could not secure him the
+birthright and blessing, God could secure them to him even when he
+despaired of them.
+
+=Aim.= The aim of this story should be to impress the child with a
+sense of the watchful providence of God over our forefathers and
+us, and with the desire to express appreciation of this divine
+guardianship in worship. This story affords an excellent occasion
+for urging upon children the saying of a prayer on going to bed
+and on rising, in this way showing an opportunity for the child's
+application of the lesson in his daily life.
+
+=Suggestions to the teacher.= Begin by contrasting the comfortable
+feeling of the child when he goes to bed in his own room, in his
+own bed, with his mother to pull the blanket over him and all the
+family nearby, with the way he would feel if night overtook him in a
+lonely wilderness with no one near except perhaps wild beasts, and
+he had to lie down on the ground with a stone for a pillow. After
+this description, give the point of the story you wish to teach,
+as follows: "And yet even if you would have to sleep alone in the
+wilderness, you would not be really alone, for God is always with us
+and sees us even though we do not see Him, and takes care of us, as
+the story I am going to tell you will show."
+
+Then proceed with the story of Jacob, emphasizing his despairing
+mood when he leaves Beer Sheba, his fear of Esau, his grief at
+parting from his parents and home, his disappointment at having to
+leave the land God had promised to Abraham and Isaac and the sense
+of having failed after all to secure the birthright, together with
+the physical dangers and terrors of the wilderness. Then tell how
+Jacob lay down in the wilderness to sleep, and how God, who had been
+watching him all the time and took pity on him, sent him a beautiful
+dream to comfort him. God's promise in verses 13, 14, 15 should be
+quoted in Biblical language, as should also Jacob's exclamation
+"Surely the Lord is in this place; and I knew it not ... this is
+none other than the house of God, and this is the gate of heaven".
+Jacob's conduct in setting the place aside for worship and his vow
+should also receive notice. The significance of the name Beth El
+should be taught the children and its location pointed out on the
+map.
+
+When the story has been told and repeated by the class, ask, "How
+many of you, when you go to bed or when you get up in the morning
+think of how, while you are asleep, God watches over you and takes
+care that nothing bad should happen to you? Do you say any prayer to
+God when you go to bed or when you get up to show that you know He
+takes care of you and thank Him for it? What do you say when you go
+to bed? When you get up?" Several children should be questioned on
+this as each child who does say his prayers will want to be given
+a hearing and should be encouraged. The children might be asked to
+memorize in Hebrew and English the verse שׁוֹמֵר יִישָׁן וְלֹא יָנוּם לֹא הִנֵּה
+יִשְׂרָאֵל "Behold, He that keepeth Israel doth neither slumber nor
+sleep" and be asked to make it a part of their night prayer.
+
+
+
+
+CHAPTER XVII
+
+JACOB IN ARAMEA
+
+Genesis 29.1 to 31.54
+
+
+=Interpretation.= The general significance of this period in Jacob's
+life has already been discussed. Note that when, after completing
+his term of service for Leah and Rachel, he thinks of returning to
+his home, the suggestion of a new contract with Laban satisfies him
+and he remains, so remote is now the thought of the birthright to
+him. And yet through persistent, persevering labor he does attain to
+a certain measure of power and influence and to patriarchal dignity.
+It is interesting to note the poetic justice which makes him during
+this period of his life the victim of just that sort of deceit
+which he had himself practised. Nevertheless in spite of the deceit
+practised upon him by Laban, Jacob remains scrupulously true to
+his side of the contract and serves the additional seven years for
+Rachel although he might have been tempted to shirk, as he had been
+paid in advance. (See Genesis 29.27 to 30.) To be sure he has no
+scruples about taking the full advantage of his superior mastery of
+the shepherd's art in his dealings with Laban, but he was certainly
+under no obligations to him after the treatment he had received
+from him. One naturally omits in teaching this lesson to children,
+Genesis 29.31 to 30.24, except that the pupils should be taught the
+names of Jacob's children because of their significance as heads of
+the tribes. The incident of the theft of the _teraphim_ may also be
+omitted because the absence of positive knowledge as to what the
+_teraphim_ were and what part they played in the religious life of
+our ancestors prevents us from doing justice to this episode.
+
+=Aim.= This lesson, together with the ones that precede and follow
+it, is well calculated to impress on the child the superior
+advantage of honest, faithful labor over craftiness and deceit. This
+was already taught negatively in the preceding lessons through the
+failure of Jacob to attain his ends by deception. It is taught in
+this lesson both negatively and positively; negatively by Jacob's
+being made to feel what it means to be deceived, and positively
+by the fact that when Jacob, notwithstanding the deceit practiced
+on him, continues to render faithful service, he is finally given
+the opportunity to return and claim the birthright. The idea of
+truthfulness is further enforced by God's example in redeeming His
+promise to Jacob at Beth El.
+
+=Suggestions to the teacher.= Before beginning this lesson review
+briefly the preceding, emphasizing the change in Jacob's attitude
+since his dream at Beth El, particularly his resolution not to
+attempt to secure the birthright through his own cunning but to
+rely on God's promise and to try to live aright in the present,
+trusting God as to the future. The incident of Jacob's lifting the
+stone from the well to assist Rachel in watering the flock should
+be given due emphasis as children of this age are interested in
+feats of strength. The romantic aspect of Jacob's love for Rachel
+need not be emphasized as this is lost on the child. In telling of
+Jacob's service as shepherd to Laban, attempt to give the child an
+idea of what a shepherd's work actually was, how it exposed him to
+all kinds of weather, how he had to protect his sheep against wild
+beasts, how he had to draw water for them, to shear them, etc.,
+so that Jacob's serving Laban for all these years shall have some
+meaning to them. As children have very peculiar ideas of the length
+of time, try to give some conception of how long a time seven years
+is by asking one of the children how old he is and then explaining
+that seven years is probably longer than all the time that he can
+remember. Explain also how the time seemed shorter to Jacob because
+of his happiness in being with Rachel by a reference to the child's
+own experience of how quickly time flies when he is enjoying
+himself at play. To emphasize Jacob's perseverance tell of Laban's
+deception, then ask, "Now if you had worked hard for a thing for
+seven long years and then were cheated out of it, how would you feel
+about it?" Then point out the moral somewhat as follows:
+
+"Jacob too felt very angry and did not at all like to work seven
+more years for what should rightly have been given him then. But
+no doubt the thought came to him, after all, was I any better than
+Laban? Did I not deceive my father Isaac into giving me the blessing
+when he wanted to give it to Esau, just as Laban has deceived me?
+Maybe this is God's way of punishing me. I must be patient and work
+another seven years as I have promised Laban even though it will be
+hard and unpleasant, and then maybe God will let me go back home and
+bless me as He has promised."
+
+
+
+
+CHAPTER XVIII
+
+JACOB RETURNS TO CANAAN
+
+Genesis 32 to 35
+
+
+=Interpretation.= Note the significant contrast between Jacob's
+leaving Canaan and his return. When he left, he was nominally and
+in his own esteem the possessor of the birthright and the blessing,
+which he had secured through his own effort and which he thought
+entitled him to possession of Canaan and the preeminence over
+Esau. Actually, however, he had gained nothing, and was a fugitive
+before Esau and an exile from the land. On his return, he makes no
+demands whatever, acknowledges Esau as sovereign, is ready to pay
+him tribute and to placate him with gifts, and prays to God only for
+deliverance from Esau's vengeance. And yet we find him at the end of
+this episode, by reason of his victory over Shechem and of Esau's
+departure to Seir, in actual possession of the Promised Land and a
+recognized ruler of a now important clan.
+
+Before entering on his more illustrious destiny, however, he must
+be put to the test and atone for the desertion of his mission in
+his flight from the land in consequence of his efforts to wrest
+the birthright and the blessing from Esau. This test is indicated
+by his struggle with the angel on the very border of the Promised
+Land, a struggle from which he does not escape unscathed. Just what
+the Biblical author wished to express by this struggle of Jacob
+with the angel it is difficult to say. It is sometimes interpreted
+by teachers and preachers as an allegorical representation of a
+purely subjective struggle in Jacob's heart, but such an explanation
+is extremely far-fetched. The episode suggests comparison with
+the incident recorded in Exodus 4. 24-26 and seems to imply that
+consecration to any high task involves exposing oneself to danger,
+if, in any way, one is not thoroughly qualified for the task.
+So long as Moses has not taken upon himself the task of leading
+the children of Israel from Egypt his failure to circumcize his
+children can be overlooked, but once he has assumed that task, he
+is threatened with death for his failure to do so. Similarly, when
+Jacob is about to enter into the land promised in his father's
+blessing and confirmed in the vision at Beth El, he too finds
+himself face to face with a divinely commissioned opponent. His
+victory over the angel is symbolic of his success in finally
+qualifying for his mission as is implied in the change of his name
+to Israel with the explanation of its significance, "For thou
+hast striven with God and with men and hast prevailed". Inasmuch
+as there is not mentioned here any struggle with "men", the
+thought is suggested that this victory is an omen of the future
+success of the chosen people, while the shrinking of Jacob's
+thigh sinew suggests that this success is not to be won without
+suffering and sacrifice, an interpretation frequently found in
+the Midrash. This representation of the experience of a nation
+in terms of that of an individual who is the nation's founder is
+much more in keeping with the spirit of Biblical literature than
+the allegorical representation of abstract truths in terms of
+historic or biographical events. Note in this connection Hosea
+12. 3-5; "The Lord hath also a controversy with Judah, and will
+punish Jacob according to his ways, according to his doings will
+He recompense him. In the womb he took his brother by the heel, and
+by his strength he strove with a god-like being; so he strove with
+an angel, and prevailed; he wept, and made supplication unto him:
+At Beth El he would find him and there he would speak with us".
+The meaning of these verses is obscure but it is evident that the
+prophet makes Jacob's experience typical of Israel's as a people.
+
+=Aim.= There is in this lesson, as in almost all those that deal
+with the patriarchs, a remote aim and an immediate one. The remote
+aim is the impression which the incidents recorded will make upon
+the pupil when they are brought back to his mind in later years.
+The moral of the story in this connection is that the election of
+Israel is not determined by the inherent superiority of our people,
+but by God's purpose with regard to them and mankind, which purpose
+He accomplishes by so shaping their history that it instructs and
+disciplines them through struggle and achievement and reveals His
+will with regard to them and their place in the world. But this
+moral is too abstract and complex for the child and must only be
+kept in mind by the teacher in order that he should not teach the
+lesson in such a way as would later becloud the true meaning of
+the story, as, for example, would be the case if he made Jacob
+throughout his whole life the ideal religious hero. The immediate
+lesson that the child can be taught to derive from the story is that
+humble trust in God and obedience to His will can achieve for us
+what a cunning that does not scruple at deceit cannot achieve.
+
+=Suggestions to the teacher.= Begin this lesson by reminding the
+class of the promise God had made to Jacob at Beth El. Then announce
+that you are going to tell how God kept this promise. But before
+doing so, question the children further as to why Jacob had to flee
+from Canaan if God wanted him to return and rule over it. Question
+until you bring out the point that Jacob had not used the proper
+means to get the birthright and blessing. Illustrate by analogy
+with the child's own experience the idea that, because Jacob had
+attempted to secure the birthright and blessing by wrong means,
+he had to be deprived of them until he finally learned the proper
+means on which to rely, namely faith in God. This thought might be
+illustrated as follows:
+
+Suppose a teacher promised a reward to a child if he would write a
+composition about something the class had been taught in its lesson,
+and this child copied his composition from a book, thinking that in
+this way he would get the reward without having to work for it. What
+would the teacher do, accept the composition? No, she would make him
+write it again in his own words, and then, perhaps, if he had done
+it _in the right way_, the teacher might give the reward to him. So
+God had indeed promised that Isaac's son would one day become the
+father of a great people in the land of Canaan, and he meant Jacob
+to become such, but because Jacob tried to bring this about _in the
+wrong way_, by deceiving his father and Esau, he could not at once
+be made the head of this people in Canaan. So Jacob had to leave the
+land that had been promised to him and work hard those twenty years
+that he was with Laban, and suffer from Laban's meanness to him in
+order that he might learn that if he wanted God's blessing he must
+be patient and obedient and work honestly and then God would give
+him His blessing.
+
+Then tell the story, emphasizing Jacob's submission to Esau and the
+humility of his prayer to God. The latter can best be brought out by
+quoting the prayer in the language of the Bible. (Genesis 32. 10 to
+13.) In describing Jacob's wrestling with the angel do not read a
+far-fetched moral into it. Merely explain that God sent an angel to
+wrestle with Jacob and that if Jacob could make the angel bless him
+that would be the sign that he was strong enough and great enough
+and good enough to be the father of the Jewish people. The blessing
+of the angel should be given in direct discourse. In teaching the
+change of name from Jacob to Israel, call attention to the fact
+that we Jews are sometimes called Children of Israel or Israelites
+because we are all descended from Israel.
+
+Do not fail to record Esau's departure to Mount Seir, leaving Jacob
+in possession of the promised land, and Jacob's fulfillment of his
+vow at Beth El. Whenever recalling anything from a previous lesson
+as in this instance Jacob's vow, try to get the children to tell it
+to you rather than tell it yourself. Say for example, "So we have
+seen how God kept His promise to Jacob to be with him when he was
+away from his land, and to bring him back home in safety, and to
+give to him and to his descendants the land of Canaan, but do any of
+you remember the promise that Jacob made when he awoke after that
+wonderful dream?" etc.
+
+
+
+
+CHAPTER XIX
+
+JOSEPH SOLD INTO SLAVERY
+
+Genesis 37
+
+
+=Interpretation.= In the narratives dealing with the history of the
+patriarchs, we have constantly emphasized that the point of view
+of the Biblical author regarded their lives as significant not so
+much as personal history, but rather as a preparation for Israel's
+national existence. In the story of Joseph this point of view is
+still discernible, though the chief interest has been transferred to
+the personal history of Joseph. It is discernible in that Joseph's
+being sold into Egypt and the settling of his father and brothers
+in Goshen are conceived not as fortuitous circumstances but as
+part of a divine plan which had already been revealed to Abraham.
+(Genesis 15. 13.) Still the main interest is, as we have said, in
+the personal career of Joseph. This narrative is preeminently a
+story. It is not a story with a moral, but a story abounding in
+morals. Perhaps the most important from the point of view of the
+child is that which might be summed up in the words of the psalmist,
+"Behold, how good and how pleasant it is for brethren to dwell
+together in unity!" (Psalms 133. 1.) This is taught negatively in
+the first part of the story and affirmatively in the last. But such
+ideas as the danger of unjust discrimination on the part of parents,
+the evil of tale-bearing and boastfulness, the value of honest,
+faithful service, the nobility of resistance to temptation under
+the most trying circumstances, and the beauty of forgiveness and
+reconciliation are only a few of the many other morals taught by
+this story. The portion of Joseph's life that is covered by this
+chapter shows how Jacob's partiality to Joseph created hostility
+between him and his brothers by arousing in them envy and in him
+a certain vanity and sense of superiority. These characteristics
+of Joseph at this period of his life are not given any attention
+by most Jewish school teachers because of the tendency to idealize
+all Biblical heroes, thus overlooking the obvious significance of
+Genesis 37. 2, but the story only gains in meaning when we see at
+the end how completely Joseph had outlived all such pettiness as is
+here ascribed to him.
+
+There is some ambiguity in the Hebrew text as to one essential point
+of the story, namely as to who sold Joseph. The verses in question
+read:
+
+25. And they sat down to eat bread; and they lifted up their
+eyes and looked, and, behold, a caravan of Ishmaelites came from
+Gilead....
+
+26. And Judah said unto his brethren: What profit is it if we slay
+our brother....
+
+27. Come and let us sell him to the Ishmaelites.... And his brethren
+hearkened unto him.
+
+28. And there passed by Midianites, merchantmen, and they drew and
+lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites
+for twenty shekels of silver. And they brought Joseph into Egypt....
+
+36. And the Midianites[6] sold him to Egypt.
+
+  [6] The Hebrew has Medanites.
+
+From verse 28, taken by itself, it would seem that not Joseph's
+brothers but the Midianites drew Joseph from the pit and sold him
+to the Ishmaelites, and this theory is actually maintained by some,
+who point out that not only would the traditional interpretation
+require a change of subject in the middle of the verse, which is
+not otherwise indicated, but it would imply the identification of
+Ishmaelites and Midianites, which is untenable inasmuch as Midian
+was a son of Abraham and Keturah and Ishmael the son of Abraham and
+Hagar. (Genesis 25. 1 and 2.)
+
+But this view is also not without its difficulties, and, in my
+opinion, the traditional interpretation of the verses is to be
+preferred. For verses 26 to 27 indicate clearly that Judah's plan
+to sell Joseph met with the approval of his brothers and we should
+surely expect some expression of disappointment on their part if
+in the end their plan had miscarried. The change of subject in
+verse 28 which the traditional interpretation would require need
+not trouble us as such change of subject is not very unusual in the
+Bible. (See for instance Genesis 14. 19 to 20, 15. 13, 22. 7.) As
+for the identification of Midianites with Ishmaelites the fact is
+that racial names sometimes are extended to include other related
+races whom history has brought into close contact. The descendants
+of Hagar and Keturah are thus classed together in Genesis 25.6. Ibn
+Ezra, in his commentary to our passage, calls attention furthermore
+to the fact that this same identification of Midianites and
+Ishmaelites is made in Judges 8.24 where Gideon, after a victory
+over the Midianites, says, "'I would make a request of you, that ye
+would give me every man the ear-rings of his spoil.' For they had
+had golden ear-rings, _because they were Ishmaelites_." The reading
+Medanites in verse 36 may be a scribal error for Midianites or vice
+versa, as the only difference is in the omission or insertion of a
+_ od_.
+
+=Aim.= The aim in teaching this lesson should be to create in the
+child, through his sympathetic understanding of the motives that
+underly the action of the story, an appreciation of those moral
+ideals which we have shown to be contained in it.
+
+=Suggestions to the teacher.= The story of Joseph is one which no
+teacher ought have any great difficulty in imparting to children,
+for it is a natural favorite with them. They like it because its
+ideas are simple and come, for the most part, within the range of
+a child's experience. The attitude of Joseph's brothers to him
+is not dissimilar to the resentment that children display at any
+indication of favoritism on the part of a teacher, a resentment
+which is invariably visited on "teacher's pet". The story appeals
+to them also because of the rapidity of its movement, the constant
+shifting of scenes and incidents, each making a new bid for their
+attention, and the heroic nature of the action, in which the motives
+of the characters whether good or evil reveal themselves not in mere
+thoughts and words but in deeds.
+
+There could be no greater mistake, therefore, than to deprive
+the story of all its force through interrupting the flow of the
+narrative by tedious moralizing. The Biblical story does not stop
+to moralize, yet the moral is clear enough, and so it will be to
+the class if the teacher tells his tale with the proper feeling and
+spirit.
+
+But the teacher must be cautioned, on the other hand, not to take
+for granted the child's comprehension unaided of even so simple a
+story as this. Any addition of details inserted into the narrative
+with a view to helping the child visualize the incidents told is
+always in order. In telling of how Joseph was lowered into the pit,
+speak of his ineffectual cries and struggles to escape, for, though
+children have good imaginations, they have not had enough experience
+out of which their imagination could reconstruct the whole situation
+from a mere hint or two. Similarly such words as pit or caravan need
+descriptive epithets or phrases to bring them before the child's
+eye. Moreover, the motives of the characters must be made clear by
+a casual reference to analogous experiences of the child, as for
+instance:
+
+"Now, when his brothers saw that Joseph was better loved by his
+father than the rest of them they became very angry at him and
+instead of trying to win their father's love for themselves also,
+they tried to get even with Joseph, just as I have sometimes seen
+boys at school get angry at a classmate of theirs and do all sorts
+of mischief to him just because the teacher gave him higher marks
+than the others who were not so successful with their lessons."
+
+But all such comparisons must be made only in a casual way and in as
+few words as possible lest they divert the mind of the child from
+the main trend of the narrative. One should not forget for this
+lesson the usefulness of pictures as helping to visualize the story,
+and there are many good illustrations of this story to be had. A
+still greater assistance in impressing this lesson is that obtained
+by permitting the children to dramatize it and act it, for this
+necessitates their comprehension of the motives of the characters.
+
+
+
+
+CHAPTER XX
+
+FROM SLAVE TO VICEROY
+
+Genesis 39.1 to 41.46
+
+
+=Interpretation.= There are no surer tests of character than
+transplantation to a strange country without hope of return and
+degradation to a lower social stratum without hope of rising. For a
+great part of our moral strength comes from the consciousness that
+the eyes of others interested in our life are on us, that we dare
+not disappoint their expectations of us, and that our acts affect
+their happiness and honor. The person who finds himself alone in
+a strange land from which he does not expect to return and from
+which he does not expect rumors of his deeds to reach his former
+associates must have an iron character to maintain his loyalty to
+the moral standards of his earlier environment in the face of new
+temptations. And particularly is this true if, at the same time as
+he is transplanted into a strange land, he finds his social status
+also reduced. For the ambition to rise in his new environment,
+to achieve success and recognition there, might be sufficient
+incentive for some "to scorn delights and live laborious days",
+but for the enslaved in a new land this incentive also is lacking.
+Both these tests of character Joseph had to meet and he met them
+successfully. Arrived in Egypt, he wastes no time brooding over his
+wrongs but sets to work diligently at his tasks in such a way as
+to win him the confidence of his master. This confidence he will
+not abuse even under the most seductive of temptations and even
+though his fidelity to principle results in the very loss of his
+master's confidence in him and in his consequent confinement in
+the royal prison. Note that what keeps Joseph pure is the sense of
+responsibility not only to Potiphar, but, in the first instance, to
+God, so that the very fact which might lead others to sin, namely
+the fact that Potiphar could not know of his misdeeds, fortifies him
+against sin. "He refused and said unto his master's wife, 'Behold,
+my master, having me, knoweth not what is in the house and he hath
+put all that he hath into my hand; he is not greater in this house
+than I; neither hath he kept back any thing from me but thee,
+because thou art his wife. How then can I do this great wickedness,
+_and sin against God_?'" In prison he shows the same qualities with
+the same result of winning the confidence of people.
+
+=Aim.= The aim of this lesson is to inspire the child with the
+example of Joseph's patience, cheerfulness and faithfulness under
+difficulties, all of which qualities were influenced by his trust in
+God.
+
+=Suggestions to the teacher.= The suggestions made in the preceding
+chapter apply to this one as well. Help the child to visualize the
+narrative and to make more explicit the feelings and motives of the
+characters. Discuss, for instance, the loneliness of Joseph in this
+strange land, far from his home and all that he loved, and contrast
+with his early dreams of rulership his present status as a slave.
+Try to give the child some idea of what slavery means, not by a
+definition but by telling the different kinds of work that Joseph
+had to do for his master in field and home without any pay or fixed
+hours of rest and labor, and subject to unreasonable demands of
+task masters, etc. Then point out that, though many people under
+such circumstances would waste their time grumbling, Joseph trusted
+that God would help him and made up his mind to do the best work
+that he could.
+
+The incident of Joseph's temptation by Potiphar's wife can, of
+course, be told only in general terms, the teacher relating how
+Potiphar's wife, who was a very wicked woman, wanted Joseph to
+help her do something that was wrong, and he refused. His refusal
+should be given in direct discourse and follow the general line
+of thought of Genesis 39.8 to 9, keeping as much of the Biblical
+language as possible. When Joseph is cast into prison the teacher
+must again help the child realize emotionally what it meant for
+Joseph, after all his faithful service of Potiphar, to be thrown
+into prison as the very result of his fidelity and teach the pupil
+to admire Joseph's resolution to make the best of this situation
+too by patient and cheerful bearing and sympathetic interest in
+the other prisoners. It is also well to make the child realize the
+sharp contrasts of which there are so many in this story and which
+greatly enhance its interest. When the king's butler, released from
+prison, also forgets Joseph and Joseph's one hope of escape seems
+doomed to complete disappointment, God provides the opportunity
+not only for his escape but for his elevation to the vice-royalty.
+This can be further emphasized by suggesting something of the pomp
+and circumstance of Pharaoh's court. I say suggesting, because the
+teacher should never indulge in pure description, which is always
+a bore to children. An occasional descriptive adjective or phrase
+can do the work quite as well. The narration of such incidents as
+the removal of Joseph's prison clothes and his being attired in
+fine linen before gaining admittance into the royal presence goes
+far to emphasize the desired contrast between prison and palace.
+So too the new dignity conferred on Joseph is made clearer to the
+child by telling him how the king gave Joseph his ring and necklace
+and made him ride in the chariot next his own while all the people
+bowed before him than by the description of his new official duties.
+The story might be summarized and the moral pointed out in a brief
+statement such as "So the Hebrew slave boy, through his faithfulness
+and trust in God, became the highest in rank of all of Pharaoh's
+subjects".
+
+
+
+
+CHAPTER XXI
+
+JOSEPH MEETS HIS BROTHERS
+
+Genesis 41.47 to 42.38
+
+
+=Interpretation.= In this chapter of the Joseph narrative we find
+that Providence has put Joseph's brothers completely in his hand;
+their physical sustenance is dependent on his providing them with
+corn, they are strangers in Egypt while he is the prime minister
+of Pharaoh's court, and, moreover, by reason of his Egyptian dress
+and speech and the change which the twenty years have made in his
+appearance--he was but seventeen when he was sold--they cannot
+recognize him and are therefore thrown altogether off their guard
+as to any designs of vengeance that he may cherish. The interest
+therefore centers on the attitude that Joseph would assume toward
+them.
+
+As the Bible merely tells us what Joseph said or did but not what
+he thought, we are left to construe his motives from his deeds
+and words. Accordingly, it would seem that Joseph is at first in
+doubt, so he plans to detain his brothers in prison for a time on
+the charge of being spies, feeling that their actions under such an
+accusation might give some clue as to how he should treat them, and
+hoping perhaps that the evil of their lot might possibly suggest
+the evil that they had done him. His first proposition is that one
+of them go back and bring Benjamin, whom he is particularly anxious
+to see, but he finally decides to let all but one return. He is not
+disappointed in the thought that their affliction might suggest
+their sin, as is seen from the dialogue in Genesis 42.21,22, which
+also gives him the information that Reuben had espoused his cause.
+He therefore selects as his hostage not Reuben the eldest but
+Simeon the next eldest. Meanwhile, he shows his real benevolent
+intent by giving them the corn and secretly returning the money. But
+even this gives alarm to Jacob and his other sons as seeming to be
+but a pretext for further charges.
+
+=Aim.= The main object of this lesson is to prepare a way for the
+next with its moral of the beauty of forgiveness. It contains
+however also a fine study of conscience in that the misfortune of
+Joseph's brothers revives at once the memory of their sin and brings
+it to their minds in its proper colors.
+
+=Suggestions.= Begin by recalling Joseph's dreams to see whether the
+class remembers them and their significance. Then call attention
+to the thought of Joseph's brothers that they were putting an end
+to his dreams in selling him to the Ishmaelites. "And yet", you
+continue, "today's lesson will show how God really brought about
+the realization of Joseph's dreams." This will excite the curiosity
+of the children and you can then proceed with the story of the
+famine and its effect. Make the famine appear as a providential
+circumstance and explain its meaning by saying that God, after the
+seven years of plenty did not let enough rain fall to water the
+corn and wheat, which shriveled up so that the people had no flour
+to bake bread, and there was not enough grass to feed the cattle so
+that they had not enough meat, etc. The term famine will then not be
+a mere abstraction to the child.
+
+At the point where Joseph meets his brothers and they do not
+recognize him but he recognizes them, show how the dream has been
+already in part fulfilled although Joseph's brothers did not realize
+it. The chief difficulty of the teacher will be to make the children
+clearly understand the motives of Joseph's conduct towards his
+brothers, which is the most important thing in the lesson. This
+can be facilitated by questioning the children in a way that would
+necessitate their imagining themselves in Joseph's situation. For
+instance, one might speak to them as follows:
+
+"Now when Joseph saw his brothers bowing down before him, he
+remembered how cruel they had been to him, and he thought of how
+wonderfully God had brought about the fulfillment of his dreams so
+that now he had his brothers in his power and could punish them
+in whatever way he would, for no one would question the acts of a
+viceroy of Pharaoh toward a band of strangers whom nobody in Egypt
+cared about. If he wanted to, he could have ordered them all to be
+killed, as they had thought of doing to him; or he could have sold
+them all as slaves, as they had actually sold him; or he could have
+put them all in prison, as he had been kept in prison in Egypt for
+so long a time; or he could have simply refused to sell them grain
+and they would have died of starvation. Now what do you think you
+would have done, had you been in Joseph's place?"
+
+Get a number of different answers from the class. In all likelihood,
+the answers will propose some severe punishment. Then give a number
+of reasons why Joseph rejected these severer penalties, such as, 1.
+because his brothers were, after all, his brothers and we should
+love our brothers, 2. because their punishment would hurt his father
+Jacob and his younger brother Benjamin who were innocent, 3. because
+it would affect the families of his brothers as well as themselves,
+4. because they might have changed since then and become better and
+felt sorry for their treatment of him, 5. because, if he could find
+some way of showing them how wickedly they had acted and how good
+he nevertheless was to them, it might make them feel ashamed and
+resolve to be better. "But," continue your narrative, "though Joseph
+did not want to hurt his brothers, he did want them to feel sorry
+for what they had done to him, so that they would never do such a
+thing again. So he thought 'I am not going to tell them at once that
+I am Joseph their brother and that I forgive them, but, without
+doing them any harm, I am going to frighten them with threats and
+see whether, when they themselves are in trouble, they won't think
+of the sin they did and feel sorry for it'". It is necessary to
+explain the motive for Simeon's detention as being to insure the
+return of the brothers with Benjamin.
+
+In questioning the class about the lesson, try to find out whether
+the children understand its underlying ideas by such questions as
+these: How was it that Joseph recognized his brothers and they could
+not recognize him? Why did not Joseph at once make himself known to
+his brothers? Why did Joseph speak harshly to them and accuse them
+of being spies? Did Joseph's brothers know that he understood them
+when they spoke to each other? Why not? What is a spy? When Joseph's
+brothers thought that they would be treated as spies, for what
+deed did they think this a punishment? Why did Joseph keep Simeon
+prisoner? Why did Joseph return the money of his brothers? What did
+his brothers think was his reason for returning it? Why did not
+Jacob want to let Benjamin go with his brothers to Egypt? It goes
+without saying that one must tell the story in such a way that it
+shall contain a clear answer to each of the above questions.
+
+This episode has a great dramatic interest and should be acted by
+the children.
+
+
+
+
+CHAPTER XII
+
+JOSEPH REVEALS HIMSELF TO HIS BROTHERS
+
+Genesis 43.1 to 45.28
+
+
+=Interpretation.= Little need be said in interpretation of this
+story. Its lesson of the beauty of forgiveness and reconciliation
+is brought out so clearly as to need no further comment. In the
+attitude of his brothers to Benjamin, Joseph is able to put to the
+test any possible change of heart toward himself. The favor which
+he shows Benjamin at the meal that he had prepared for them may
+be considered as a test of whether the spirit of envy is still
+rife among them, and, inasmuch as they do not seem to manifest any
+jealousy on this occasion, they may be considered to have passed
+this first test. But the real test came when Joseph proposed to
+retain Benjamin as his slave. On this occasion Judah, the very one
+who had proposed selling Joseph, makes his eloquent plea in behalf
+of Benjamin, a speech which reveals his deep sympathy with his
+father's grief, and appreciation of what the loss of Joseph meant
+to his father, and the willingness to sacrifice his own liberty for
+Joseph's brother Benjamin, who had, as the son of Rachel, taken
+Joseph's place in the heart of Jacob. Joseph could wish no further
+evidence of his brothers' change of heart and it is no wonder that
+he "could not refrain himself" any longer.
+
+=Aim.= The aim of this lesson is to provide a noble example of the
+magnanimity of forgiveness and the beauty of filial and fraternal
+love.
+
+=Suggestions to the teacher.= The story of Joseph as told in the
+Bible is so wonderfully impressive in its simplicity for the child
+as well as for the adult that the only advice one feels inclined
+to give to the teacher of this story is that he should model his
+narrative as closely as possible upon the lines of the Biblical
+story itself. Read and reread these chapters of the Bible and try to
+discover the means by which the Biblical author produces his effects
+on the reader's emotions. Do not permit to escape you the pathos
+of such situations as when Jacob reproaches his sons for having
+told of their brother Benjamin's existence as though they could
+have foreseen what would follow this disclosure; or when Joseph,
+brought face to face with Benjamin, cannot control his feelings and
+withdraws to another room to weep; or when his brothers, conscious
+of their innocence, offer to give their lives if the divining cup
+be found in their sacks and then to their consternation find it
+in the sack of Benjamin; or when Judah, in pleading with Joseph,
+mentions the effect of the loss of Joseph upon Jacob; or when the
+brothers bring the news to Jacob of Joseph's glory and he refuses to
+believe it until he is given incontrovertible proof; and a number of
+similar situations to which it might be possible to call attention.
+After the preparation for this climax which the preceding lessons
+afforded, the teacher who has made himself fully at home with his
+subject will have no difficulty in impressing the child. In this
+story, it is particularly important to report all conversation in
+direct discourse.
+
+Suggestive questions to ask the children are the following: Why did
+not Jacob want to let Benjamin go with his brothers? Why did they
+refuse to go without him? Why did Jacob finally let them go? Why
+did Joseph give Benjamin a larger portion than the others at the
+banquet? Why did Joseph put his cup in the sack of Benjamin? Why
+was it Judah in particular of all Joseph's brothers who pleaded for
+Benjamin? Why do you think Joseph sent all the Egyptians from the
+room when he made himself known to his brothers? When his brothers
+were afraid that Joseph would punish them for their sin against
+him and were ashamed of what they had done, what did Joseph say to
+console them? What did Jacob say when they told him that Joseph was
+alive and ruler of all Egypt under Pharaoh?
+
+This story too lends itself to dramatization by the children.
+
+
+
+
+CHAPTER XIII
+
+THE DEATH OF JACOB AND OF JOSEPH
+
+Genesis 46.1 to 50.26
+
+
+=Interpretation.= In these chapters the center of interest once
+more shifts from personal biography to the destiny of Israel as a
+people. One is conscious throughout that his attention is being
+called to the close of one period and the beginning of another. The
+patriarchal period now draws to an end and the period of national
+existence commences. God's purpose is no more to be shown in the
+choice of individuals, but in his dealings with the people as a
+whole. It is not accident that Israel's national life is to begin in
+Egypt rather than in its own land; for just as Abraham, the father
+of the race, was tested by his willingness to leave his home in
+obedience to God, so the nation as a whole was to have a similar
+experience. It had to be made to realize its election by being
+taken as "a nation from the midst of another nation, by trials, by
+signs and by wonders and by war and by a mighty hand, and by an
+outstretched arm and by great terrors". (Deuteronomy 4. 34.) In
+these chapters we see the beginning of the fulfillment of Abraham's
+prophetic vision recorded in Genesis 15. 12-16.
+
+Let us see how the ideas stated in the above paragraph are conveyed
+in the chapters under our consideration. Observe first Jacob's
+apprehensive reluctance about going to Egypt, which needs the
+assurance from God, "Fear not to go down into Egypt; for I will
+there make of thee a great nation. I will go down with thee into
+Egypt; and I will also surely bring thee up again." (Genesis
+46.3, 4.) Jacob before he dies reminds Joseph of God's promise
+given to him at Beth El in anticipation of the exodus from Egypt,
+"God Almighty appeared unto me at Luz in the land of Canaan, and
+blessed me, and said unto me: Behold, I will make thee fruitful,
+and multiply thee, and I will make of thee a company of peoples;
+and will give this land to thy seed after thee for an everlasting
+possession." (Genesis 48.3,4.) We may regard Jacob's insistence on
+being buried in Canaan as implying the same idea. His blessing to
+his children and grandchildren further bears out this thought and
+Joseph's instructions with regard to the disposal of his own body
+show most clearly that the sojourn in Egypt was not intended to be
+permanent, though, as is seen from Joseph's words to his brothers
+(Genesis 50.19, 20), it was divinely appointed.
+
+But though, as we have just shown, the main interest of these
+chapters is from the point of view of Israel's destiny, they are not
+lacking in the personal interest as well. There is a sublime pathos
+in Jacob's humble acceptance of the divine decree which makes him,
+after life long struggle, end his days in a strange land, with those
+ambitions that he had cherished throughout life still depending
+on a remote future after his death for their realization. In his
+meeting with Pharaoh, he maintains well his patriarchal dignity.
+But he shows no sense of triumph in the honors accorded him and his
+retrospective glance over his life reveals to him little that is
+not disappointing; "Few and evil have been the days of the years of
+my life and they have not attained unto the days of the years of
+the life of my fathers in the days of their sojournings." (Genesis
+47.9.) Pathetic also is the reference of Jacob, when about to bless
+the sons of Joseph, to the death of Rachel, which had taken place so
+many years ago, as if the thought of Joseph's prosperity awakened
+anew his grief that Rachel had not lived to see it: "And as for me,
+when I came from Paddan, Rachel died unto me in the land of Canaan
+in the way when there was still some way to come unto Ephrath; and
+I buried her there in the way to Ephrath--the same is Beth-lehem."
+(Genesis 48.7.) Yet he preserves his patriarchal authority over
+his children and grandchildren to the last, blessing Ephraim above
+Menassah, and not failing in his blessings to his children to
+recall their past sins as warnings for the future. The devotion
+of his children to him and the renewed relations of affection
+between Joseph and his brothers complete the picture of the ideal
+patriarchal family where love and reverence and a common faith are
+the ties that bind the units together.
+
+Genesis 47.13 to 26 is interesting in the light of what we know of
+Egyptian history from other sources than the Bible. The Pharaoh at
+the time of Joseph was, it is generally agreed, one of the Hyksos
+dynasty, which belonged to a Semitic tribe that had conquered
+Egypt. The land before that time had been held in a sort of
+feudal tenure by some of the old nobility. These gave constant
+trouble, particularly in the south, to the Hyksos rulers. Joseph's
+policy therefore was aimed at securing a centralization of power
+in the hands of Pharaoh through his obtaining all the land and
+reducing all others except the priests to the status of tenants.
+This concentration of power in the hands of a single monarch,
+intolerable as it would be in a modern state, was often in ancient
+times the very best means of securing that measure of peace from
+constant strife between petty principalities which was an absolute
+prerequisite of progress and civilization. Of course the child is
+not interested in such problems and this whole incident should be
+omitted, but it is well for the teacher to bear these truths in
+mind lest his modern political and economic theories prejudice him
+against the character of Joseph.
+
+=Aim.= There are two aims which the teacher should bear in mind in
+this lesson, one relating to the historic interest we have shown
+it to contain and the other to the personal interest. In accord
+with the former the teacher must give to the child those historical
+and religious ideas contained in this chapter which summarize the
+significance of the patriarchal period and prepare the way for their
+next year's work, namely the idea of how God was making a great
+nation of Jews in accordance with his promise to the patriarchs by
+permitting them to multiply in Egypt, at the same time reminding
+them that they were not to become Egyptians but would one day be
+brought back to their land. But the aspect of the lesson that can
+impress itself most readily on the children is the more personal one
+with its picture of the ideal family life as a sort of final tableau
+to the drama of Joseph that they have been learning. Of particular
+value is the example of reverence for parents which it holds before
+them.
+
+=Suggestions to the teacher.= The most valuable help that the
+teacher can get in teaching this lesson also comes from the study
+of the Biblical story itself. Note that in the Bible although it
+is made clear that the settlement in Egypt was brought about in
+accordance with a divine plan for the development of the chosen
+people, this is nowhere stated in abstract terms but we are allowed
+to infer it from the words and acts of the characters and the events
+as they shape themselves. In teaching children, who have no power
+of forming abstract notions, no other method is possible. It is
+necessary, however, for this very reason to take more pains to make
+the meaning of the words and acts of the characters clear to the
+child. Thus in speaking of God's appearing to Jacob at Beer-sheba
+with his reassuring message, one must first state what the Bible
+leaves to our own power of inference, Jacob's reluctance to go to
+Egypt and the reason for his reluctance. One might say for example:
+
+"So Jacob made ready to leave Canaan and go to meet his son Joseph,
+whom he so longed to see once more. And yet, in spite of his anxiety
+to meet Joseph, he felt sorry to leave this land of Canaan where
+he was born, where his father and mother and his dear wife Rachel
+were buried, and where God had promised him that his children
+would become a great nation. Perhaps he also felt sorry because
+he remembered hearing of a prophecy that God had told to Abraham,
+saying that his descendants would become slaves to a strange people
+in a strange land, and he thought "Maybe now my children will be
+made slaves in Egypt." But that night as he slept God sent a dream
+to cheer him. He dreamt he heard God speak to him and say "--etc.
+
+Again, when telling of Joseph's going to meet his father, emphasize
+the love that made him hasten to welcome the patriarch and the pride
+with which he introduced his aged father to King Pharaoh, as well
+as the solicitude for his father's and brothers' comfort implied in
+the preparations for their reception in Goshen, the most fertile
+part of Egypt, in the delta of the Nile.
+
+In speaking of the desire of Jacob and Joseph to be buried in
+Canaan, explain the reason to be their wanting to remind their
+descendants of God's promise to bring them out of Egypt to their
+own land, Canaan. In telling of Jacob's blessing of Ephraim and
+Menassah, it is not necessary to touch upon the preference given to
+Ephraim as this is only significant in the light of the subsequent
+history of the tribes and, by the time the child gets to that part
+of the history, he will have forgotten this incident since there
+is nothing in it intrinsically interesting to children, but do
+not ignore Genesis 48.20, "And he blessed them that day saying:
+'By thee shall Israel bless, saying: God make thee as Ephraim and
+as Menassah.'" In this way it is possible to establish a point of
+contact between the child's home life and the lesson by pointing out
+to him that these very words are part of the blessing with which
+his parents bless him on the Sabbath. This will serve to make him
+realize that he is one of the people whose history he is learning.
+It would also be well to ask how many children say _Ha-mal'ak
+ha-go'el_ in their night prayers and to explain that this is part of
+Jacob's blessing to Ephraim and Menassah. (Genesis 48.16.)
+
+Help the children visualize the imposing funeral rights in
+connection with the burial of Jacob as showing the honor paid to
+him by the Egyptians as well as by his own children. They should be
+given some idea from the map of the length of the journey and the
+route taken. Do not take for granted the children's comprehension
+of the renewal of the fear of Joseph's brothers after their father's
+death, but explain that they thought perhaps Joseph had failed to
+punish them until then merely in order to spare his father, but
+that after his father's burial he would have no more scruples, just
+as Esau refrained from killing Jacob while his father lived but
+threatened to do so after his death.
+
+
+
+
+PART II
+
+ISRAEL UNDER THE LEADERSHIP OF MOSES
+
+
+
+
+CHAPTER I
+
+THE BIRTH OF MOSES
+
+Exodus 1.1 to 2.10
+
+
+=Interpretation.= The children of Israel, settled in the rich
+pasture land of Goshen, had become a numerous people. At first
+they prospered, but then there came a change with the accession
+to the throne of the "Pharaoh who knew not Joseph." This Pharaoh
+was, in all probability, not only of a different dynasty, but also
+of a different race from the Pharaoh of Joseph's day. The Pharaoh
+of Joseph's day was probably a descendant of the Hyksos invaders
+of Egypt, a Semitic tribe of shepherds like the Israelites. The
+true Egyptians, however, who were an agricultural people, and held
+shepherds in abomination, perhaps because many of their practices
+conflicted with the religious notions of the Egyptians, which
+included the worship of sacred cattle (see Exodus 8.22), finally
+overthrew this Semitic dynasty. As a consequence, the Israelites
+were looked upon with suspicion and hatred as a dangerous element
+in the state. The very services that they had rendered to the old
+dynasty would now be held against them by the new, and instead
+of being a favored race, they came to be looked upon, in spite
+of their long sojourn in Egypt, as alien and hostile, and were
+subjected to persecution and oppression. Persecution, at first took
+the form of enforced labor in the erection of the public works of
+the Pharaohs but when the Israelites seemed to thrive in spite of
+this, resort was had to the drastic measure of murdering every male
+infant. At this point, the Biblical story shows us how Providence
+prepared redemption for Israel by sparing the life of the infant
+who was destined to become the liberator. Of the general religious
+significance of the Egyptian bondage, as interpreted in the Bible,
+we have already spoken in preceding chapters.
+
+=Aim.= The aim of this lesson is three-fold, first, to inculcate in
+the child the ideal expressed in the words, "And a stranger shalt
+thou not wrong neither shalt thou oppress him; for ye were strangers
+in the land of Egypt;" (Exodus 22.20); second, to encourage him to
+maintain his national Jewish aspirations in the diaspora, as did his
+fathers in Egypt, and, finally, to inspire him with faith in God's
+providence, as illustrated by the way in which God saved the infant
+Moses.
+
+=Suggestions to the teacher.= Begin by recalling the story of Joseph
+to the class; how the Israelites who settled in Goshen--point out
+its location on the map--became a numerous people, and enjoyed, for
+a long time, the favor of Pharaoh and the Egyptians, in gratitude
+for all that Joseph had done for Egypt at the time of the famine.
+Then dwell on what the children of Israel, who were, for the most
+part, simple shepherds, learned from the Egyptians, who were not
+only skillful farmers, but great builders as well. This can best
+be done by showing pictures of the Egyptian monuments and pointing
+to the skill required in order to erect them in an age before the
+use of steam and electricity was known. "But", the teacher should
+emphasize, "although the children of Israel learned much from the
+Egyptians, they did not copy them in everything. In one respect,
+they were far in advance of the Egyptians,--in their religion. They
+knew that there was one God, whom they could not see, who made the
+heavens and the earth, and all that is in them, but the Egyptians
+worshipped many gods. They had sacred bulls and sacred cows and
+sacred cats, and even a sacred bug--a kind of beetle. The Israelites
+in Egypt understood that they were not to become Egyptians, but
+that God would some day lead them out of Egypt to their own land of
+Palestine, as He had promised to Abraham, Isaac and Jacob. So they
+continued to speak their own language, Hebrew, and to maintain their
+religion."
+
+Explain how the insistence on keeping up their own religious
+practices and their own language, and the refusal to join in the
+worship of the Egyptian gods, aroused the hatred of many of the
+Egyptians, and paved the way for the edicts of the "new Pharaoh",
+that "knew not Joseph". This can best be done by reference to modern
+instances of similar antagonism, which may have come within the
+range of the child's experience or observation. Speak, for instance,
+as follows:
+
+"When the Egyptians saw that the children of Israel would not become
+like them, but kept up their own religion and language, many of them
+came to dislike the Jews, for there are some people who never like
+anybody who is very different from themselves. Some of you may know
+boys who like to tease and annoy Chinese, because of their strange
+appearance, dress and language, or who are unkind to negroes,
+merely because they are black, or who like to torment foreign
+children that cannot speak the English language. You well know that
+there are some people that are unkind to Jews for no better reason.
+In this free country nobody would think of doing us any real harm,
+nor would our laws permit it, but there are some countries where
+the very laws of the land try to make the life of the Jew unhappy,
+merely because he is a Jew. Many of you may have heard something
+about how Jews used to be treated in Russia not so long ago. And
+that is exactly the way the Egyptians began to feel towards our
+forefathers, when they saw that they would not worship the gods of
+the Egyptians, and that they kept up their own religious practices
+and spoke their own language; and when a new Pharaoh arose who had
+forgotten all about Joseph and the good he had done to Egypt, a man
+from an altogether different family than the Pharaoh of Joseph's
+time and from a different part of the country, the Egyptians began
+making laws against the Jews. Pharaoh, who particularly hated the
+Jews, made a law that they should all have to work as slaves in the
+building of his great treasure cities", etc.
+
+The rest of the story is simple and offers no difficulties to the
+teacher. The only thing that needs to be emphasized is that, in
+telling of the birth and rescue of the infant, Moses, the teacher
+must remember that he is preparing the way for the story of the
+Exodus and must emphasize that Moses was saved because God meant
+him to redeem His people, not that his rescue was a lucky accident.
+He can do this by speaking of God as suggesting the ideas upon
+which the characters act. For instance, in telling how Miriam saw
+Pharaoh's daughter take up the basket, one might say, "Then God put
+a wise thought into the heart of Miriam and she ran up to Pharaoh's
+daughter and asked", etc. Again, one might say, "Now when Pharaoh's
+daughter saw the little crying baby God filled her heart with pity
+for the helpless little infant," and one might conclude the lesson
+by saying, "In this way God saved the baby, who, when he was grown
+up into a man, was to deliver his people from the oppression of
+Pharaoh."
+
+So much for the presentation of the lesson. In discussing it with
+the class afterwards, do not fail to suggest by suitable questions
+the duty of maintaining our Jewish practices even in the face of
+the ridicule and opposition that they sometimes call forth. The
+application of the story's moral should be given in terms of the
+child's own experience. For instance, one might say: "When our
+fathers in Egypt sacrificed to their God and would not sacrifice
+to the Egyptian animal gods, did the Egyptians like this? Did the
+Israelites, when they saw that the Egyptians hated them, because
+they were different in race, language and religion, give up their
+language and religion in order to appear like the Egyptians? Do you
+think the Jewish child today ought to feel ashamed and give up his
+Jewish religious practices, because his Christian friends may think
+them strange or may not like them, or may not treat him with as
+much kindness if he shows that he is a Jew? Sometimes Jewish boys
+go to school on Jewish holidays, because their Christian friends do
+not stay at home. Do you think this right? Do you think it right to
+sing Christian songs in school, because you are afraid not to do
+so? No teacher will ever force you to sing a song that is Christian
+if you explain politely that you do not want to do so because your
+religion forbids it. If you were asked to take part in a Christmas
+celebration at school, what would you do? If a Christian boy offered
+you some of his luncheon to eat and you were not sure that what he
+gave you was _kosher_, what would you do? In those countries where
+the Jews are treated badly today, merely because they are Jews,
+as their fathers were treated in Egypt, have they given up their
+Judaism on that account, or do they still keep it up? What would you
+do if you lived in one of those countries?"
+
+Do not, however, dwell too much on anti-Semitism, as it is not
+morally helpful to the child to feel resentment too keenly. It
+would be producing the very opposite effect to the one desired if
+we were to arouse in our pupils a feeling of animosity towards the
+Gentile. The emphasis must be put wholly on the positive virtue of
+maintaining religious loyalty in spite of the hostility which it
+may, at times, arouse.
+
+
+
+
+CHAPTER II
+
+MOSES, THE FRIEND OF THE WEAK AND OPPRESSED
+
+Exodus 2.11 to 23
+
+
+=Interpretation.= The chief interest in the narrative contained in
+these verses lies in the light they cast on the character of Moses
+and the traits that made him the ideal emancipator, leader and
+legislator of his people. The first of these is his sympathy with
+their suffering and his sense of kinship with them, which leads him,
+though a prince of Egypt by rank and education, to go out among his
+brethren and look upon their burdens. The second, is his indignation
+at anything in the nature of injustice, whether perpetrated by
+an Egyptian or an Israelite; and, finally, there is shown his
+chivalrous zeal in the service of the weak and oppressed, which
+sends him on a mission like that of the ideal knight-errant, "to
+ride abroad redressing human wrongs", and which even in a strange
+land, leads him to interfere in the cause of the shepherdesses of
+Midian against the rude shepherds.
+
+=Aim.= The aim of this lesson is to cultivate in the child, through
+his admiration of Moses, those traits in Moses' character which we
+have shown the narrative in these chapters to illustrate.
+
+=Suggestions to the teacher.= Try to bring out the nobility of the
+course of action that Moses took by calling the attention of the
+children to other possible courses that he might have taken. Moses,
+having had wealth and luxury at his disposal, might have given up
+his life to enjoyment; because of his superior education, he might
+have looked down with contempt upon his more ignorant brethren and
+held aloof from associating with them; fearing the reproach of his
+Hebrew origin, he might have avoided such association for prudential
+reasons. But he did none of these things. He felt that if he had
+been so wonderfully saved, and he alone been given advantages that
+the rest had not received, it was because God intended him to use
+these for the good of all his people. It is well, in pointing out
+the courses of conduct open to Moses, to use illustrations from
+modern life, thus:
+
+"How many children who receive all they need from their parents
+and spending-money in addition, think only of spending it on sport
+and amusement, and never stop to consider the needs of the poor
+children who have not even food or clothing or a warm room and to
+share their money with them. But Moses was not like that; although,
+being brought up as the son of Pharaoh, he might have lived a life
+of ease, idleness and pleasure, he preferred to go about among his
+poor brethren and help them with their burdens. Moreover, though
+Moses had received the best education that an Egyptian could receive
+in those days, he did not let that make him conceited. No matter
+how educated or how noble one may be by birth, one should not keep
+aloof from the lowly and common people. So Moses, though a learned
+prince, was never too proud to associate with the ignorant slaves,
+his people."
+
+In teaching of how Moses slew the Egyptian, do not fail to bring
+out the heroic character of the action by emphasis on the motive of
+Moses, namely, his violated sense of justice, and on the perils to
+which he must have known in advance that this act would expose him.
+
+
+
+
+CHAPTER III
+
+GOD SENDS MOSES TO SAVE HIS PEOPLE
+
+Exodus 3.1-4.31
+
+
+=Interpretation.= The time now being ripe for God's fulfilling
+His covenant to redeem Israel from the bondage of Egypt, He makes
+His purpose known to Moses and entrusts him with the mission of
+announcing the redemption to the elders of Israel and demanding
+it of Pharaoh. But Moses hesitates. He doubts his qualifications
+for the task, asking, "Who am I that I should go unto Pharaoh and
+that I should bring forth the children of Israel out of Egypt?"
+And God's answer is, "Certainly I will be with thee." But this
+does not yet satisfy Moses, he wants a guarantee of Divine aid in
+God's statement, "I am יהוה." For in asking God for his name, Moses
+was not merely seeking information. There is no space in this
+book to take up a discussion of the critical questions raised by
+these verses. The interpretation given by Wiener[7] seems the most
+reasonable. He calls attention to the fact that among primitive
+people--and the narratives of the Pentateuch had to be made
+comprehensible to a primitive people--the name of a person, and,
+more especially, of a god, was regarded as having certain powers
+which were conferred upon anyone to whom he revealed his name.
+When Moses asked for the name of God, it was, therefore, as a sort
+of positive irrevocable guarantee of success, but God, at this
+juncture, refuses to say directly, "I am יהוה" and gives the evasive
+reply, "I am that I am." Then Moses, dissatisfied, declares that
+the people will not believe him, and God replies by showing him
+the miracle of the staff turning into a serpent, etc. Still Moses
+hesitates, pleading lack of eloquence as an excuse for not going,
+and God promises to inspire his utterances and to commission, also,
+his brother Aaron, who was eloquent, to assist as his spokesman. The
+significance of this dialogue of Moses with God is usually explained
+as contained in what it reveals to us of the characteristic meekness
+of Moses. It does, indeed, illustrate this conspicuous trait of his
+character, but if it were the chief aim of the Biblical author to
+commend the meekness of Moses we should scarcely be prepared for
+the statement (Exodus 4.14), "And the anger of the Lord was kindled
+against Moses." The main purpose of the Biblical author seems rather
+to be to emphasize the apparent impossibility of the task which
+Moses was asked to accomplish in order that the miraculous character
+of the deliverance be the more evident. It is significant that
+before Moses goes to speak to Pharaoh, God refuses the revelation of
+His name, but after he has gone on his mission God does reveal it
+(Exodus 6.2). It would seem that He resented Moses' refusal to go
+without a special guarantee. The moral of the narrative is perhaps
+most clearly brought out in God's rejoinder to Moses, "Who maketh a
+man dumb or deaf, or seeing or blind? is it not I, the Lord?" Exodus
+4.11.
+
+  [7] Essays in Pentateuchal Criticism pages 47-53.
+
+=Aim.= The aim of this lesson should be to inculcate in the child
+faith in God's power and providence as revealed in Jewish history.
+The teacher should endeavor to make the child, through admiration
+of the heroism of Moses in attempting the apparently impossible in
+the service of God, feel with deep conviction that in His service,
+there can be no failure. He should try to get not only the child's
+intellectual assent to the idea that God can accomplish anything
+that He purposes, but he should arouse an emotional appreciation of
+that heroism begotten of faith which leads great men to undertake
+what would, to others, seem impossible.
+
+=Suggestions to the teacher.= Inasmuch as we wish to inspire in
+the child by means of this lesson, a faith in divine providence,
+we must guard against any attempt at rationalizing the miracles
+recorded in this and subsequent chapters. It is faith in God's
+power over nature and His use of this power in the interests of
+justice and righteousness that this lesson should teach, and no
+philosophic explanation can bring home this truth to the child so
+well as the simple, impressive narration of the miracle. A belief
+in the supernatural and transcendent power of God is essential in
+Judaism, and the miracle tale is the best means for emphasizing
+this doctrine. To be sure, it may be necessary at an older age, to
+modify and deepen one's conception of the miraculous, but the only
+means by which the child can conceive of God's transcendent power,
+providentially exercised, is through the simple, straight-forward
+narrative of miracles He performed. No attempt, for instance, should
+be made to identify the voice that addressed Moses from the burning
+bush with the voice of conscience. It must remain an objective
+voice. God's reply to Moses' inquiry as to His name, "I am that I
+am," is sometimes made the occasion for the teacher to indulge in an
+attempt at a philosophical discussion of the nature of God. We have
+already suggested in our interpretation of the passage that these
+words were probably never intended to convey such meaning. They are
+not an answer to the question, "What is Thy name?" but a refusal to
+answer it, and, therefore, it is not in place to interpret their
+significance as revealing anything of the nature of God. Apart from
+this consideration, however, such abstract theological discussion is
+above the mental power of the child and should always be avoided. It
+is, therefore, best to teach the verse without any comment, as this
+by itself tends to preserve the atmosphere of mystery and awe which
+envelopes the whole episode.
+
+In telling of the dialogue of God and Moses, the Biblical language
+can be used almost throughout, and, at any rate, the speeches should
+be given in direct discourse. Be careful to aid the child to an
+appreciation of the reason for Moses' hesitation, both because this
+is necessary to a proper understanding of the character of Moses,
+and because it prepares the way for a better appreciation of the
+miracle of the Exodus. For instance, in telling of the call of God
+to Moses, one might continue somewhat in this wise: "When Moses
+heard God say, 'Go and I will send thee to Pharaoh, and do thou
+bring my people, the children of Israel out of Egypt', his heart
+sank. How could he, one man, and a stranger, go before this cruel
+and powerful king of a mighty nation, surrounded by courtiers,
+guards and soldiers, and say to him, 'Let these thousands of slaves
+who are building your cities go free?' Would Pharaoh pay any
+attention to him? So Moses said to God, 'Who am I that I should
+go to Pharaoh, that I should bring forth the children of Israel
+out of Egypt?'" The teacher can also make the emphasis of the
+narrative clearer by the questions he asks after the presentation
+of the lesson, as, for instance: "What did God ask Moses to say to
+Pharaoh? Do you think Pharaoh would let Israel go just because Moses
+asked it? Why not? (Draw out the idea that Pharaoh was used to being
+obeyed, not commanded, and that the slavery of Israel was profitable
+to him.) Did Moses think that Pharaoh would obey him? What did Moses
+say to God when God told him to go to Pharaoh? Why did not Moses
+want to go? How did God answer Moses when Moses said that he was not
+a good enough speaker?"
+
+
+
+
+CHAPTER IV
+
+MOSES' FIRST APPEARANCE BEFORE PHARAOH Exodus 4.29 to 6.8
+
+
+=Interpretation.= The first step that Moses takes seems to contain a
+promise of success. He and Aaron succeed in interesting the elders
+of Israel in the prospect of deliverance, but the hope which this
+initial success raised in the heart of Moses was soon destined to
+be disappointed, for Pharaoh not only refuses the moderate request
+of a three days' journey into the wilderness, but also imposes
+new and impossible burdens upon the Israelites. This has the
+immediate effect of discrediting Moses and Aaron in the eyes of
+the people, even in the eyes of the Israelite overseers, who had
+sought to intercede for their brethren with Pharaoh, and who now
+reproach Moses and Aaron as the enemies of the people. In utter
+despair he lays his complaint before God, and at this juncture God
+vouchsafes to him that revelation of His name, which He had at first
+withheld, and assures him of the fulfillment of the covenant with
+the patriarchs. Moses was not to be discouraged by the hardness of
+Pharaoh's heart, for even this was but to emphasize the miraculous
+character of Israel's escape. This is the significance of the verses
+in Exodus 6.1 and 7.3-5.
+
+=Aim.= The aim of this chapter is the same as that of the preceding.
+In addition, it should be utilized to teach reverence for the name
+of God.
+
+=Suggestions to the teacher.= Before beginning this lesson recall
+by a few questions the main points of the previous lesson, laying
+especial emphasis on the difficulties of the task Moses was called
+upon to perform. Then tell how the hopes of Moses were raised by
+his meeting Aaron, and still more by the reception accorded him
+by the elders of Israel, who remembered hearing of the prophecy
+that Israel was to be led out of Egypt and go to the land promised
+to Abraham, Isaac and Jacob. The conversation between Moses and
+Pharaoh must be given in direct discourse, and in the language of
+the Bible. The children must be made to realize the dilemma in
+which the Jewish overseers of the work found themselves, in that
+they were held accountable for the impossible tasks that they were
+required to exact from the people. Their petition to Pharaoh and
+Pharaoh's retort must also be given in direct discourse and in
+language approaching that of the Bible, but somewhat more explicit,
+so that the motives are clear to the children, thus: "Now, when
+the Hebrew overseers of the work saw that they were being brutally
+beaten because the children of Israel could not do the impossible
+and make bricks without straw, they thought that they would come
+before Pharaoh and reason with him; so they came and said: 'Oh king,
+wherefore dost thou do so to thy servants, no straw is given to thy
+servants, yet thou sayest to us, see that they make bricks, and when
+they do not make the number of bricks thou dost require--for they
+cannot make the same number if they must take the time to gather the
+straw themselves--the blame is put on us, their overseers, and we
+are unjustly punished.' Pharaoh would not listen to reason, but grew
+red in the face with anger and said in a blustering voice, 'You are
+idle fellows, idle! that is why you look for excuses not to work,
+saying: Come, let us sacrifice to the Lord! And now, go to your work
+and straw shall not be given to you and you shall furnish the same
+number of bricks as before, when the straw was given'."
+
+This prepares the way for the explanation of the change in the
+people's attitude to Moses, as shown in Genesis 5. 21. The words of
+the overseers to Moses should be paraphrased somewhat, because the
+children might not understand the figurative language, thus: "May
+the Lord appear and judge you, for you have given us a bad name with
+Pharaoh, and instead of keeping your promise to free us from Egypt
+you have given Pharaoh an excuse to treat us worse than we have ever
+been treated before." Then proceed to describe the feelings of Moses
+when he heard these words, how it must have seemed at the time that
+the goal for which he was striving seemed farther away than ever.
+Not only had Pharaoh not granted his petition, but the one effect of
+his pleading was to add to the burdens of the people, which he had
+sought to relieve, so that his own people now turned against him.
+
+This brings the teacher to the narrative of God's revelation of
+his name to Moses, the significance of which I explained in the
+preceding chapter. In teaching it to the child, the chief aim, as
+already indicated, should be to inspire reverence for the name of
+God. A second aim should be to impress the child with the greatness
+of Moses. This can be very easily done by presenting this lesson
+somewhat as follows: "Then God told Moses His name, His name which
+he had not told before to any other man, not even to Abraham, Isaac
+and Jacob. He had made himself known to them as God Almighty, and
+by many different names, but His real name he had not told them.
+This name, children, you have never heard, though you have probably
+all seen it." (The teacher then lets them open their prayer-books at
+the שְׁמַע יִשְׂרָאֵל, or, if they have no books with them, he has a book
+ready which he opens at that place. He lets one of the children read
+the first verse of the שְׁמַע.) "Now you all know that we read the third
+word in this verse 'adonoy', but that is not what the four letters of
+that word יהוה spell, is it? You would expect the word to be spelt
+יהוה wouldn't you? Well, those four letters that make this third word
+of the שְׁמַע spell the name that God told Moses, but we, none of us,
+say that name. Instead, we say 'adonoy', which means 'The Lord',
+because it is not respectful to call God by His name."[8] The
+teacher then asks one of the children what his father's name is, his
+mother's. "When you speak to your father and mother, do you call
+them by name? What do you call them? When people speak to a king
+they never call him by name, but they call him, 'Your Majesty.' A
+judge in a law court is never called by name, he is called, 'Your
+Honor.' The President of the United States is not addressed by name,
+he is addressed as 'Mr. President.' This is all done as a mark of
+honor and respect, and for the same reason we do not call God by His
+name but speak of Him as the Lord, God, the Eternal, and so forth,
+in order to show our respect and reverence for God. But when God saw
+how faithfully Moses had obeyed Him, even though this obedience had
+brought him nothing but sorrow, He loved Moses so much that He told
+him His name, to show that He treated Moses as a friend who might
+call Him by name as friends are used to call each other. He wanted
+to let Moses feel that it made no difference even if Pharaoh was his
+enemy, and if the Israelites themselves turned against him, because
+Moses still had one Friend who would always stand by him, God
+himself. He told him, therefore, His name, and gave him permission
+to use it in speaking to the children of Israel that they might all
+know that God was with him and would help him, and He said, 'I am
+the Lord; and I appeared unto Abraham, unto Isaac and unto Jacob, as
+God Almighty, but by My name I made Me not known to them'," etc.,
+to the end of verse 9. In discussing the lesson with the children,
+point out the sinfulness of taking God's name in vain, even as
+applied to the other names of God beside the tetragrammaton (יהוה).
+
+  [8] Do not illustrate this on the blackboard, as Jewish sentiment
+  considers it irreverent to write the name of God on anything from
+  which it will be subsequently erased, or which will be cast aside
+  and destroyed. Instead, illustrate from printed books. If children
+  are required to write the name of God on the blackboard they should
+  be taught to write simply the initial "G" in English or ה  or ד in
+  Hebrew.]
+
+
+
+
+CHAPTER V
+
+THE PLAGUES
+
+Exodus 6.9 to 10.29
+
+
+=Interpretation.= The meaning of these chapters is plain. They
+contain the narrative of that contest between Pharaoh and his court
+with all their magic devices on the one hand and Moses, armed with
+the name of God, on the other. The reader should not fail to note
+the dramatic portrayal of the impotence of blind, tyrannical rage
+which vacillates between half-hearted concessions that cannot
+satisfy opposition and blind fury that merely invites opposition.
+With the second plague Pharaoh is ready to satisfy Moses' demand,
+but he remains of this intent only until the plague is removed,
+then in his apparent security, the habit of tyranny immediately
+reasserts itself, and he again refuses to let Israel go. With the
+fourth plague, Pharaoh offers as a compromise that the Israelites
+may sacrifice to their God in Egypt. This compromise Moses rejects,
+stating boldly as his reason that such a course would involve
+slaying the "abomination", _i. e._, the gods, of the Egyptians, a
+thing which the Egyptian people would not suffer. Thereupon Pharaoh
+consents to let the Israelites go, "Only do not go afar off," but
+with the removal of the plague this concession is again withdrawn.
+After the seventh plague, Pharaoh, in accordance with the insistent
+demand of his court, is ready for further concessions. He is
+ready to permit the men to go, provided they leave the women and
+children as hostages biding their return. When this concession is
+rejected, his fury leads him again into a mad defiance. The ninth
+plague makes him seek once more to appease Moses and Aaron. He is
+ready now even to let the women and children go, only the cattle
+must remain in Egypt. But Moses is firm; the cattle were needed for
+sacrifice. Nothing less than a complete exodus of all the people
+with their possessions for a three days' journey into the wilderness
+to worship God on His holy mountain would satisfy Moses. Indeed,
+he even suggests that the king himself provide animals for the
+sacrifice. Then Pharaoh in a rage commits his final indiscretion,
+declaring to Moses and Aaron, "Get thee from me, take heed to
+thyself, see my face no more; for in the day thou seest my face
+thou shalt die." This closes all negotiations between them. Moses
+accepts his ultimatum. "Thou hast spoken well; I will see thy face
+again no more." Henceforth, not even a three days' journey into the
+wilderness will suffice. Pharaoh had pronounced his own sentence, a
+sentence which the arbitrary and tyrannical always pronounce upon
+themselves when opposed by the protagonists of reason and justice.
+
+=Aim.= The aim of this chapter, as of all those leading to the
+event of the Exodus, is to inspire the child with faith in God's
+providence as exercised over Israel in particular, and over mankind
+in general, in the interests of liberty and justice.
+
+=Suggestions to the teacher.= It is sometimes suggested in books on
+the teaching of Biblical history that the story of the plagues be
+passed over lightly, without much attention to detail. This would
+be a mistake. The story of the plagues has a great fascination for
+young children, the same sort of fascination which the works of
+fairies and witches in their favorite fairy tales exercise over
+them. The skillful teacher will make the most of the native interest
+in the marvelous by employing it to increase the spirit of reverent
+awe which he must endeavor to associate with the thought of God. In
+telling each of these plagues, it is not enough to describe what
+happened, but the teacher must assist in making the child realize
+what the plagues meant to Egypt. Thus, in teaching the first plague,
+dwell on how indispensable water is and what distress results if
+people are deprived of water for any length of time.
+
+The interest of the children in the plagues must not, however, be
+merely due to their interest in the marvelous. Endeavor to interest
+them primarily in the contest between God and Pharaoh. All the
+conversations between Pharaoh and Moses must be told as nearly as
+possible in the language of the Bible, so that the child is made to
+feel the strength of the firm insistence of Moses and the weakness
+of Pharaoh's vacillating and temporizing attitude. Unless at the
+end of the lesson the child is filled with admiration for Moses and
+contempt for Pharaoh, the teacher has not taught the lesson well.
+
+Inasmuch as there are so many allusions to the ten plagues in Jewish
+and general literature, the child should be taught to remember them
+in their proper order. This can be done best by naming each plague
+in a single word or brief phrase, as in the Passover Haggadah, and
+writing them on the blackboard thus:
+
+  1. Blood.                     6. Boils.
+  2. Frogs.                     7. Hail.
+  3. Gnats.                     8. Locusts.
+  4. Flies.                     9. Darkness.
+  5. Pestilence among cattle.  10. Death of first-born.
+
+
+
+
+CHAPTER VI
+
+THE EXODUS
+
+Exodus 11.1 to 13.16
+
+
+=Interpretation.= These chapters relate the climax toward which the
+narrative from the birth of Moses until this point has been leading,
+the exodus from Egypt. They also contain the laws associated with
+the commemoration of this event. The narrative begins by telling
+of God's promise that the next plague would be the last, and His
+command to the people to prepare for the exodus. Before they
+were permitted to leave, some expression of their faith in God's
+deliverance and their readiness to follow His guidance was required;
+therefore, we have the command to take a lamb on the tenth day of
+the month, which was to begin their new era, and sacrifice it on
+the 14th, and eat the flesh of it in family groups on that night,
+together with bitter herbs and unleavened bread, which thereafter
+were to serve as symbols of the bondage and of the liberation from
+it. The blood of this sacrifice, they were to sprinkle on the
+doorposts of their houses in order to testify by this ritual to
+their desire to be included in the "Army of the Lord" that was to
+depart on the morrow, and all who did not testify thus to their
+adherence to Israel's cause were to meet with the same fate as the
+Egyptians with whom they had chosen to identify themselves. The
+Israelites were to eat the lamb while standing with their loins girt
+and staves in their hands, in readiness for the signal to depart.
+The rabbis call attention to the fact that the sacrifice of the
+Paschal lamb in Egypt by the Israelites was a very bold expression
+of their faith, inasmuch as the sheep was among the sacred animals
+of Egypt. When Pharaoh suggests to Moses that the Israelites could
+sacrifice to their God in Egypt, he replies, "Lo, if we sacrifice
+the abomination of the Egyptians before their eyes, will they not
+stone us?" (Exodus 8. 22.) But by this time Pharaoh and Egypt
+had been so humiliated by the plagues which did not even spare
+their sacred river Nile, that the Egyptians feared to attack the
+Israelites, while the children of Israel had recovered their lost
+confidence in Moses, and in the God in whose name he spoke to them.
+
+Among the laws and observances associated with the events of this
+chapter are: 1. The law ordaining the first of Nisan, as the "New
+Year for months", in commemoration of the inauguration of the new
+era in Israel's history; 2. the annual sacrifice of the Paschal
+lamb which was eaten in the family circle together with bitter
+herbs and unleavened bread to recall the similar observances of the
+Israelites before leaving Egypt;[9] 3. the celebration for seven
+days[10] of the festival of Passover by the previous removal of
+all leaven and abstention from it during the festival and by the
+eating of unleavened bread in commemoration of the haste of Israel's
+departure that did not allow them to make other provision; 4. the
+duty of narrating these events to one's children, which gave rise
+to the recital of the Haggadah on the night of Passover; 5. the
+sanctification of the first-born of cattle and of men in recognition
+of the providential character of the tenth plague, the latter custom
+surviving in the practice of "pidyon ha-ben", "the redemption of
+the first-born", and, 6. the injunction to make of this command "a
+sign upon thy hand and frontlets between thine eyes" which led to
+the inclusion of the passage containing these words, and the command
+to sanctify the first-born among those enclosed in the _tephillin_,
+thus making them a theme for daily reflection. In addition to these
+practices, it is noteworthy that the Sabbath and holidays, even
+those having other historic associations, are characterized in
+our liturgy as מִצְרַים לִיצִואַת זֵכֶר "memorials of the Exodus from
+Egypt." The multitude of observances that are thus designed to keep
+us mindful of the Exodus testify to the importance of the leading
+idea associated with this event for the Jewish people at all times,
+namely, the identification of the cause of Israel with the cause of
+God, "And I will take you to Me for a people, and I will be to you a
+God, and ye shall know that I am the Lord, your God, who brought you
+out from under the burdens of the Egyptians." (Exodus 6. 7.)
+
+  [9] Since the sacrifices have ceased with the destruction of
+  the Temple, the eating of the meal as part of the Seder service
+  answers this purpose. At this meal the Paschal lamb is symbolically
+  represented by the roasted bone, and the _maẓẓot_ and _maror_ are
+  eaten.
+
+  [10] In modern times eight days in the diaspora.
+
+=Aim.= The aim of this lesson should be to make the child conscious
+of his identity with Israel and of the debt of gratitude and loyalty
+that this imposes upon him in view of God's redemption of Israel.
+
+=Suggestions to the teacher.= The association of the Exodus with
+the observance of Passover is the obvious method of establishing
+a contact between the subject to be taught in this lesson and the
+Jewish child of today. Nevertheless, it is better not to employ the
+observances of the Passover as the technical "point of contact"
+with which to introduce the original presentation of the lesson, as
+that would delay too long the actual narration, but to use them to
+introduce the discussion of the topic by the class after the teacher
+has told his story.
+
+To introduce the narrative itself a reference to previous lessons
+is sufficient, as the last few lessons have all anticipated the
+events told in these chapters. This the teacher can best do by a
+few introductory questions, as, for instance; "Why did God send the
+plagues of which we learned in our last lesson against Egypt?" (Draw
+out the answer that it was not merely to punish the Egyptians but
+to compel Pharaoh to free the Israelites.) When, after the ninth
+plague, Moses refused Pharaoh's offer to let the Israelites go on
+condition that they left their cattle and possessions behind, what
+did Pharaoh say? How did Moses answer? The teacher then continues:
+
+     "When Pharaoh had driven Moses and Aaron from him and told them
+     never to come before him again or he would have them put to
+     death, it was plain that there was no use arguing with him any
+     more. God had given him many chances to change his attitude and
+     let the Israelites go in peace, to serve Him in the wilderness,
+     but Pharaoh would not listen and now God decided to send one
+     more plague upon Egypt, so terrible that Pharaoh would be forced
+     to let the Israelites go."
+
+In telling of the sacrifice of the Paschal lamb and the sprinkling
+of the blood on the doorposts, guard against leaving the child with
+the notion that God really required a sign in order to distinguish
+the Hebrew from the Egyptian house. This can be done by explaining
+that God wanted to test the faith of the Israelites in the expected
+exodus by their readiness to make these preparations. The sprinkling
+of the blood on the doorposts was to be a sign that the inmates of
+the house wanted it to be considered a Hebrew house, but if they
+were willing to remain in Egypt and would not trust God to lead them
+out, they would naturally not make these preparations, and would
+deserve to be treated like all the other Egyptians.
+
+Call attention to the change in the attitude of the people to Moses
+and Aaron since God had shown His power in the plagues, for at first
+they would not listen to them "for impatience of spirit and for
+cruel bondage", and now they obeyed the minutest prescriptions of
+Moses in anticipation of the exodus.
+
+After completing the narrative try to bring home its moral
+in connection with the celebration of Passover, so that this
+celebration in its annual recurrence may, by association of ideas,
+reinforce the lesson you are teaching. Speak to the class somewhat
+as follows: "Can you imagine how happy our forefathers felt when
+they received the signal to leave Egypt? Think of what a change
+it meant to them. No longer would they have to rise up early in
+the morning, work, work, work all day for Pharaoh, and receive
+nothing for their labor. No longer would they have a taskmaster
+standing over them with a whip ready to beat them cruelly if they
+did not finish the required number of bricks, although they may
+have been too old or too sick to do so. No longer would they have
+to do whatever the Egyptians commanded them and have to fear even
+to sacrifice to their God, lest the Egyptian idol-worshipper might
+stone them. To be sure, in the wilderness into which they were
+going, and even in the Promised Land to which God was leading them,
+they would have to work hard as shepherds and farmers, but they
+would be tending their own flocks and herds and working on their own
+farms. Nobody now could order them about, for his selfish purpose,
+and they could obey and serve their God without interference, could
+rest on His holy days and could sacrifice when and where they would.
+Do you not think that if you had lived in Egypt in those days, you
+would have felt happy and thankful to God and ready always to do His
+wishes for having brought you forth from slavery to freedom? Would
+you not feel every year, when the fifteenth of Nisan came, that you
+would want to celebrate it as a great joyous holiday on which you
+would thank God for the happy change He brought into your life, and
+do you not think that if you had children, you would never tire of
+telling them the story, particularly on the anniversary of the great
+event so that they, too, should thank God for the freedom that they
+are permitted to enjoy? Well, that is what our forefathers did.
+Every year they celebrated the going out of Egypt and they told
+the story of the departure from Egypt to their children and taught
+them to celebrate it, and so the observance of this day has been
+kept up to our own time, and I hope you will one day teach your
+children to observe it. Can any of you tell me the name of this
+festival? When our fathers told the story of God's deliverance of
+Israel from Egypt they tried to have everything at hand that would
+remind them of all that had occurred on that great day. In order
+to remind them of the lamb that they had slaughtered, they used in
+olden times to sacrifice a lamb, and they ate it in their family
+groups just as they had done in Egypt; and later, when sacrifices
+were no longer offered, they had, as we have today, as a reminder
+of the same, a roasted bone of a lamb on their table the first two
+nights of Passover. To remind them of the haste in which they left
+Egypt without being able to leaven their bread (the teacher must
+explain the meaning of the word leaven), they made it a law to eat
+_maẓẓot_ during that festival. Can you tell me of some of the other
+things on the Seder table on Pesah? (As they are mentioned, let the
+teacher explain their significance.) When you saw all these things
+at the Seder table, didn't you always feel like asking what they all
+meant? How many of you have ever said the נִשְׁתַּנָּה מַה on Seder
+night? Well, that contains a number of such questions. When you were
+through reading them your father began to read from the Haggadah,
+did he not? He read the answer, which explains why we celebrate
+Pesah, and this is the way it begins: 'Slaves were we in the land of
+Egypt, and the Lord, our God, brought us forth from thence with a
+mighty hand, and an outstretched arm, and if the Holy One, blessed
+be He, had not brought forth our ancestors from Egypt, we and our
+children and our children's children might still have continued in
+bondage to the Pharaohs in Egypt. Therefore, even if we were all
+great scholars, all men of understanding, all learned in the Torah,
+it would, nevertheless, be our duty to tell about the departure from
+Egypt, and the more one tells about the departure from Egypt, the
+more one is to be praised.'"
+
+The children should be encouraged to discuss very freely the
+celebration of the Passover, as observed in their own homes, as this
+is an excellent opportunity of correlating their school instruction
+with their home life.
+
+
+
+
+CHAPTER VII
+
+ISRAEL AT THE RED SEA
+
+Exodus 13.17 to 15.21
+
+
+=Interpretation.= With this chapter a new period in Jewish history
+begins, the formative period, during which the unorganized horde of
+refugees from Egyptian bondage is given the character of a great
+nation through the providential circumstances of its history and the
+inspired genius of its leader. The period is one that is replete
+with miracles. Modern rationalism may attempt to explain them away,
+and it is quite possible that events which, had we experienced
+them, we might have ascribed to the operation of natural laws,
+were felt by our ancestors with their more limited knowledge of
+nature to be miracles, and were regarded as such. But, however we
+may represent to our minds the incidents that took place, we must
+recognize in them the hand of Providence and not merely a historic
+chance. We may, if we wish, regard the parting of the Red Sea as a
+tidal phenomenon, the pillar of cloud and flame as a volcanic cloud,
+but we must, in that case, believe that this tidal phenomenon and
+this volcanic cloud were designed for the guidance of our people.
+No teacher who lacks the faith that the various vicissitudes of
+our people in the wilderness were intended to preserve them and to
+prepare them for their historic career, as the standard-bearers
+of the Torah, can fittingly teach this period of our history for,
+without such a conception, a majority of the events recorded would
+be meaningless.
+
+The chapters of this lesson contain experiences and reflections
+that are typical of the whole period of the wilderness. Note at the
+outset the explanation for the roundabout route of the Israelites,
+which states the fundamental reason for this whole period of trial
+and vicissitudes. They were not to go to the Promised Land by way of
+Philistia, because that way was too short, and they might have been
+tempted, at the first rebuff, to return to Egypt, since only that
+which has been won at the cost of effort and sacrifice can be fully
+appreciated. The importance of taking this psychological factor into
+consideration is evident from the conduct of Israel at the Red Sea,
+when the first obstacle that comes in their way leads them to murmur
+against the leadership of Moses, and to compare disparagingly their
+present situation with what had been their lot in Egypt. This is a
+state of affairs which we find again and again in the history of
+this period, and it emphasizes the providential character of those
+events, which could convert this horde of slaves with the stamp of
+slavery on their hearts into a conquering nation conscious of a
+great historic mission.
+
+=Aim.= The aim of this lesson is to inspire the child with the
+belief in God's providence exercised over His people, Israel.
+
+=Suggestions to the teacher.= Begin the lesson by pointing out that
+God had fulfilled His promise to free the Israelites from Egypt. But
+where were they to go now? Recall by questions, God's promise to the
+patriarchs to give Canaan to the Israelites. Recall also Jacob's
+desire to be buried in Palestine and Joseph's similar request.
+Then locate Palestine and Egypt on the map, and show by the scale
+of miles how far apart they are. Observe that if the Israelites
+could cover twenty miles a day in their journey, it would take them
+a little more than two weeks to complete the journey. "But," you
+continue, "God did not lead them directly to the land of Canaan,
+because the people were not prepared to keep a land of their own."
+One may use the following illustration to make the reason clear:
+
+"If one opens the cage of a canary bird that has been born and
+raised in a cage it will not immediately fly out and away; for some
+time it will stay in the cage afraid to leave it, then it will
+timidly go out a little way and if anything frightens it, will hurry
+back into its cage. Now, the Israelites had been in Egypt like a
+caged bird. They were not free to go where they would and do what
+they would. Then all of a sudden they were free. But they were so
+used always to being told by the Egyptians what they should do, that
+they were afraid to do things for themselves, and, indeed, did not
+know how. God knew that if they came to Canaan, and they saw there
+an army of the Canaanites coming against them to battle, they would
+be so frightened, that, instead of fighting them boldly and bravely,
+they would at once go back to Egypt and become slaves to Pharaoh,
+just as the bird goes back to the cage when it is frightened. God,
+therefore, decided not to take them at once to their own land, but
+to lead them in a roundabout way with many turnings and twistings,
+so that they would not know how to return to Egypt if they wanted to
+do so." (Show on the map the direct route possible to the Israelites
+and the actual route that they took.) "And now I am going to tell
+you something that happened which will show you how, at the very
+first difficulty, many of the Israelites wanted to go back to Egypt
+and how God saved them from their troubles."
+
+Then tell the story of their wanderings, guided by the pillar of
+cloud and fire, Pharaoh's pursuit and the crossing of the Red Sea.
+Lay emphasis on the dilemma which faced the Israelites at the Red
+Sea, and on their consequent state of mind, which is revealed in
+Exodus 14.10-12. These complaints should be quoted in the language
+of the Bible. The children might be required to memorize Moses'
+reply, which sums up the message of the lesson, "Stand still and see
+the salvation of the Lord." Read to the class the song of Moses and
+encourage the memorizing of favorite verses from the song.
+
+
+
+
+CHAPTER VIII
+
+FROM THE RED SEA TO SINAI
+
+Exodus 15.22 to 18.27
+
+
+=Interpretation.= The significance of the events which took place
+at Marah, in the wilderness of Sin, and at Rephidim is the same
+as of those recorded in the preceding chapter. The antagonism
+felt towards Amalek, which made him the arch-type of all Israel's
+historic foes, is to be explained by the fact that he was the first
+to go out of his way to oppose Israel, attacking it where it was
+weak at a time and in a manner which, because of the lack of any
+obvious provocation, impressed the Israelites as a direct attempt
+to defeat God's purpose in having brought them from Egypt. This
+is suggested by the words, "The hand upon the throne of the Lord;
+the Lord will have war with Amalek from generation to generation."
+(Exodus 17. 16.) Thus, Ibn Ezra says in his commentary to Exodus
+17. 14, "The reason for God's saying, 41 will utterly blot out the
+remembrance of Amalek', is because he provoked the Lord, for the
+dukes of Edom had been terrified with the dread of Him on account
+of the miracles which He had performed in Egypt and at the Red Sea,
+and so, too were Moab and Philistia, and behold this Amalek, hearing
+of the mighty deeds of the Lord in behalf of His people, Israel,
+came from a distant region to fight with Israel, and dreaded not
+the Lord, as it is written (Deuteronomy 25. 18), 'and he feared not
+the Lord'." The incident of the Israelites being victorious, so
+long as Moses' hands were raised, is to be explained as the rabbis
+explain it in the Mishnah (Rosh ha-Shanah III. 8). "Could the hands
+of Moses in any wise make or break a victory that we are told, 'And
+it came to pass when Moses held up his hand, that Israel prevailed'?
+This can only mean to tell us that so long as the Israelites looked
+upward and subjected their hearts to their Father in heaven, they
+prevailed, and when not, they fell."
+
+The visit of Jethro is recorded as a contrast to the preceding
+episode. Jethro is the type of the "righteous proselyte" who, seeing
+God's purpose in exalting Israel, seeks to identify himself with
+Israel's cause.
+
+=Aim.= The aim of this lesson is the same as of the preceding.
+
+=Suggestions to the teacher.= The teaching of this lesson presents
+no great difficulties, the events narrated being in themselves
+interesting to children. Try to aid the child in realizing the
+hardships of wandering through the wilderness by a description of
+the geographical features of the wilderness, the lack of roads, of
+water, of food for man and cattle, the fear of wild beasts, and
+of marauding tribes like Amalek, the lack of housing facilities,
+etc. Endeavor to make the child realize how the Israelites felt,
+when contrasting these conditions with those that existed in
+the fertile Nile valley. This will help them to understand the
+murmurings against Moses, and what a thankless task it was that
+Moses had assumed in leading the Israelites. Do not fail to appeal
+to their hero worship by pointing out the unselfishness of Moses
+in continuing to lead the people in spite of their ingratitude. In
+teaching of the double portion of Manna, which they gathered on
+the eve of the Sabbath, one may associate it with the two loaves
+of bread used at the Sabbath meal in the child's home. In telling
+the story of Amalek's attack, it is well to mitigate the harshness
+of the Biblical injunction to remember what Amalek did to us, by
+associating with it the moral taught by the following Midrash:
+
+"To what may the children of Israel (at this juncture) be compared?
+To a child, who was being carried on his father's shoulders through
+the street and whenever he saw any object he desired he would say to
+his father, 'Buy it for me', and his father would buy it for him.
+This happened once, twice, thrice. While they were proceeding thus,
+the child saw his father's friend and asked him, 'Have you seen
+anything of my father?' Thereupon, the father offended, said, 'Fool!
+you are riding on my shoulders, and whatever you want I provide
+for you and yet you dare ask this man, "Have you seen anything of
+my father?"' So what did the father do? He put the child down and
+refused to carry him any further. Just then a dog came and bit the
+child. Even such was the conduct of Israel. When they went forth
+from Egypt, God at once surrounded them with clouds of glory. They
+desired Manna; the Holy One, blessed be He, gave it them. They
+desired quail; He gave it them. Whatever they needed, He gave them.
+Nevertheless, they began to doubt and said, 'Is the Lord among us or
+not?' (Exodus 17. 7.) Thereupon, the Holy One, be He blessed, said
+to them, 'As ye live, I shall make it known to you. Behold the dog
+is coming and will bite you.' And who is the dog? Amalek, as it is
+said, 'And Amalek came'," etc.
+
+In teaching this and similar lessons, it is important to locate all
+places on the map, as this gives greater reality to the stories. The
+association of a legend with a particular place has always had the
+effect on simple minds of making it appear more worthy of credence,
+and it is well to utilize this psychological fact in order to give
+a sense of reliability and reality to the Biblical narrative. To
+show pictures of the places mentioned, is even more valuable an aid,
+which should also be applied wherever possible.
+
+
+
+
+CHAPTER IX
+
+THE REVELATION
+
+Exodus 19.1 to 20.18
+
+
+=Interpretation.= The event which is the subject of this lesson is
+without exception the most important event in Jewish history, and
+from the point of view of Judaism, in the history of the world.
+All previous Jewish history leads up to it; all subsequent Jewish
+history harks back to it. In the story of the Patriarchs, the
+central theme is the choice of the material out of which that nation
+is to spring, which will accept the Torah, and commit itself to live
+for and by it. The central theme of the story of the exodus is the
+preparation of the people for this event, God's purchasing Israel,
+to use the Biblical phrase, from his masters, that he might serve
+God alone. And the central theme of all subsequent Jewish history
+is the struggle to make the principles of this Torah dominant over
+Israel and to guard its ideals, and the institutions to which it
+gave rise against foreign aggression on the one hand, and foreign
+seduction on the other. The event of the great Revelation is
+therefore of the utmost significance.
+
+What took place at Mt. Sinai? Something of the awe which set
+bounds about the mountain that the people dared not break through,
+must be ours, as we approach this subject. We must realize that
+an event such as this cannot be recorded in the terms of our
+daily experience. We can only guess and guess feebly at what the
+experience meant for our forefathers from the records that they
+have left us, clothed in all the poetic imagery of our Bible
+narrative. At Sinai, in the midst of most impressive natural
+surroundings, thunder, lightning, earthquake, fire and smoke, the
+people became conscious of God's presence, as they had never been
+conscious of His presence before. And while thus impressed with
+the infinite power of the God who had led them out of Egypt that
+they might worship Him there in the wilderness, they entered into
+a covenant with Him. Under the inspired guidance of the greatest
+of all prophets, they were made to realize that this God demanded
+obedience to law, as the condition of His continuing to be their God
+and to lead them as His people, whom He had redeemed from Egypt.
+
+And the content of this revealed covenant is the Decalogue, the most
+significant moral code in the world's history, which has exercised
+an influence upon mankind more profound and beneficent than any
+other. After insisting upon the recognition of the God who redeemed
+Israel from Egypt as the sole source of all authority and the sole
+object of worship, and endeavoring to secure the acknowledgment
+of these claims by enjoining reverence for God's name, this code
+lays down laws governing all the most important human relations.
+It insists on the sanctity of the home, both in the tie between
+husband and wife, and between parent and child. It insists on the
+sacredness of human life, and guarantees the right of property,
+which is essential to human development. It demands truth and
+justice in the administration of law. It concerns itself little with
+ceremonial forms, but it insists, nevertheless, on the observance of
+the Sabbath, without which man cannot attain to full human dignity
+and to the consecration of life but sinks to the level of a beast
+of burden or an automaton, mechanically securing the means of life
+with no leisure to contemplate its ends. Nor is the Decalogue merely
+concerned with man's overt acts, but demands purity of motive, for
+it condemns covetousness equally with theft and adultery.
+
+The revelation on Mt. Sinai, meant to the soul of Israel, what the
+experience of the prophetic call meant to the prophet, when he first
+heard the voice of God appointing him to a mission of which he had
+not dreamed before. Israel left Egypt a fugitive horde, it came to
+Sinai and was there transformed into a great nation, conscious of
+a historic mission that distinguished it from and exalted it above
+other peoples, to become "a kingdom of priests and a holy nation."
+(Exodus 19. 6.) Israel has not always been true to this mission, has
+perhaps never lived up fully to all its implications, but from that
+time to this Israel has never quite forgotten it, has never lost
+faith in it.
+
+In emphasizing the significance of the Decalogue, one must, however,
+not lose sight of the fact that the Ten Commandments were not
+the only laws that were revealed to Moses on Sinai, and that the
+Sinaitic covenant involved not merely obedience to the Decalogue,
+but obedience to all other laws to which Judaism attributes a divine
+origin. According to tradition many of the oral laws, which are
+not contained in the Bible, were _halakah lemosheh misinai_, "Laws
+revealed to Moses on Sinai". Historic criticism may suggest a later
+origin to most of these and even to many laws in the Pentateuch, but
+there is nothing in the Biblical narrative that limits revelation to
+the Decalogue, and, according to Jewish belief, all of the Torah is
+revealed.
+
+=Aim.= The aim of this lesson should be to inspire the child with
+reverence for the Law, and faith in its divine origin and authority
+over him.
+
+=Suggestions to the teacher.= The teacher may well begin the lesson
+by calling the child's attention to the reading of the Sefer Torah
+in the synagogue. Ask whether the Sefer Torah is, in appearance,
+like any other book, and let the children tell the obvious
+differences. Inform them of differences of which they are not aware,
+as for example, that it is always written by hand and on parchment,
+with ink especially prepared for the purpose, etc. Then continue
+somewhat as follows:
+
+"Now, do you know why we always treat this book differently from
+other books, why we take such pains in writing it, why we write
+it always on strong parchment rather than paper which can tear
+easily? Why we dress it, so to speak, in velvet or other beautiful
+coverings? Why we decorate it with silver or gold ornaments? Why
+we keep it in the most beautiful part of the synagogue? It is
+because this book is different from all other books. This book
+contains the word of God, which God himself taught to the people of
+Israel in ancient times, and which was handed down from father to
+son until the present time. It contains the history that we have
+been learning, but it contains much more. It contains laws and
+commandments that God wants us to keep, and whoever obeys all these
+laws and commandments is a good Jew. In the lesson that we shall
+take up today, we shall learn how God began teaching these laws to
+our fathers, and we shall learn some of the most important of these
+laws of God, which are so important that all the civilized nations
+have made them a part of their law."
+
+The great task of the teacher in this lesson is to create that
+atmosphere of awe and reverence, with which the Biblical narrative
+invests the episode of the Revelation. The mere explanation of
+the meaning of the Ten Commandments is not enough to effect this,
+because the significance of their content is in large part beyond
+the child's comprehension, and their form is too abstract to appeal
+to him emotionally. The point of contact that we have suggested will
+aid somewhat by associating with the Revelation the reverence that
+the child sees paid to the Sefer Torah in the synagogue.[11] A close
+following of the Biblical narrative suggests other devices. The
+people of Israel were to prepare themselves for three days, and the
+necessity for this preparation kept them in an attitude of conscious
+suspense and attention. The narrative of these preparations will
+have a similar effect. Attempt to arouse the children's curiosity as
+to what God was going to tell Israel before you begin to tell them
+the Ten Commandments. Exodus 19. 3-6 should be quoted and explained.
+The fact that Moses and Aaron were required to set bounds about the
+mountain beyond which none but he whom God called could pass, also
+adds to the impressiveness of the occasion, which will not be lost
+upon the children. Finally, the concomitant disturbances of nature,
+the thunders, lightnings, quakings, and flame, and thick darkness,
+and the voice of the Shofar waxing louder and louder, together
+with the picture of the trembling people at the foot of the mount
+and Moses going up alone into the "thick darkness where God was"
+must be told in such graphic terms as to impress them deeply on
+the imagination of the child. Instead of telling the children the
+Ten Commandments in the usual conversational tone that you would
+naturally employ when addressing children, it would be well in this
+instance to read them the Biblical account from Exodus 19.16 to
+20.21, and require that when you come to the actual reading of the
+Decalogue, the class rise as the congregation does when it is read
+in the synagogue and remain standing until the reading of the Ten
+Commandments is completed.
+
+  [11] Of course, such a method of approach is only possible where
+  the child attends services, but it is exceedingly important that
+  provision for attendance at a regular service be made by every
+  religious school.
+
+The children will, of course, understand very little of the meaning
+of the Ten Commandments from the reading, but they will understand
+and absorb the reverential attitude of the teacher towards them.
+After the reading, however, it devolves upon the teacher to explain
+their significance as far as this can be done to children. Avoid,
+however, too lengthy and discursive treatment, as the child will
+be impatient to go on with the story. A more detailed treatment
+of them should be taken up later in the course, either when the
+children are taught to translate the Decalogue in their Hebrew work,
+or in connection with the instruction about the significance of
+Shabuot, or as part of the work of a Bar Mitzvah, or Confirmation
+Class, or on several or all of these occasions, but not as a lengthy
+interruption to the "story" of the Bible in which children in their
+early years of school are most interested.
+
+The First Commandment can be explained, however, very easily as
+implying the grateful worship of God by Israel and obedience to all
+His laws as the first duty of the Jew in view of what God had done
+for his people in Egypt.
+
+The Second Commandment need not present any difficulty as the sin
+and folly of idolatry, the worship of the creature instead of the
+creator, is easily grasped by children. As the child will not be
+tempted to idolatry this need not be given much time.
+
+The Third Commandment, however, should receive more attention
+than it usually does. Nothing is more conducive to that spirit of
+reverence, which it is the aim of this lesson to cultivate than
+the conscious avoidance of God's name, except in association with
+a truly religious thought. Profanity is a common vice of children,
+as well as of adults. Children, especially during the habit-forming
+age, should be made to feel that it is a sin and should be
+avoided.[12]
+
+  [12] For other suggestions in this connection see Part II, Chapter
+  IV, of this book.
+
+The Fourth Commandment is also of the utmost importance to
+childhood. As this is not the first time that reference to the
+Sabbath has been made, the teacher may take a knowledge of the
+general significance of the Sabbath for granted, and should mainly
+dwell on the significance of the phrase "to keep it holy" by asking
+the children what we do to keep the Sabbath holy, i. e., different
+from other days and devoted to Jewish thoughts. Take occasion to
+admonish the children not to attend theatres, moving picture shows,
+etc., on the Sabbath, and urge their attendance at services.
+
+The Fifth Commandment is, of course, the first law of childhood. In
+discussing it with the children, try to get from them suggestions as
+to how to honor parents. Encourage such rules of family etiquette
+as never to contradict father or mother, never to sit in father's
+or mother's seat at table, always to rise and give either of them a
+seat if the other chairs in the room are occupied when they come in,
+and the like.
+
+The Sixth Commandment needs no prolonged discussion.
+
+The Seventh Commandment must be explained to mean that husband and
+wife must always be faithful and kind to each other.
+
+The Eighth Commandment needs some discussion, because children are
+often prone to petty thieving. In the moral code of many children
+stealing means taking money or objects of great value, but the
+appropriation of small objects, such as pens, pencils, chalk,
+etc., does not come under the same category. Moreover, stealing
+only means taking something from somebody's hand or pocket, and
+does not include the appropriation of an object which the owner
+has carelessly left where another might claim it under the law of
+"Finding's keeping", which, according to the code of childhood,
+is often held to apply even when the finder knows to whom the
+object found belongs. The teacher's duty is, therefore, to take
+this opportunity of enlarging the child's concept of theft and
+developing his property sense, a sense which is naturally defective
+in children, since they neither earn nor hold property in their own
+right. Avoid, however, abstract and purely theoretic discussion and
+make your point by presenting concrete hypothetical examples for
+the exercise of their moral judgment, as, for instance:
+
+"I am sure that none of you would take from anybody money or
+anything else that you thought of great value, but suppose you saw
+a little stump of a pencil that a boy had left on his desk, and you
+just wanted it, or a piece of chalk from the blackboard, or some
+fruit or candy that you saw in your neighbor's desk, would it be
+right for you to take it? If you saw some money on the street and
+you did not know how it came there, would you take it? If you saw
+some money fall from a man's pocket on the street, would you take
+it? If you found a pocketbook and when you opened it, saw that it
+had a card with the owner's name and address on it, what would you
+do? If you found a pocketbook or some money, or some pencils or
+books in this school, what would you do, etc.?"
+
+The meaning of the Ninth Commandment must be extended to enjoin
+truthfulness in general. By methods similar to those used in
+explaining the Eighth, the teacher must extend the child's concept
+of lying to include any kind of conscious deception, the silent lie
+equally with the spoken one.
+
+The Tenth Commandment is a little too subtle and refined for the
+child's grasp and need not be dwelt on at length. The teacher need
+only explain that to want to steal, even if we are kept back from
+stealing because we are afraid of the police, or afraid of our
+teachers, or of any punishment, is just as wrong as to steal.
+
+
+
+
+CHAPTER X
+
+THE GOLDEN CALF
+
+Exodus 32.1 to 34.35
+
+
+=Interpretation.= The people of Israel could not at once rise to
+the height of that conception of God, which had been revealed to
+them at Sinai. So long as Moses was with them to tell them the word
+of the Lord, they found it possible to believe in God, though they
+did not see Him, for He spoke to them daily through the mouth of
+His appointed servant, Moses. But Moses had vanished into the thick
+darkness, and days and weeks had passed without his return. This
+made it increasingly difficult for them to experience the reality of
+the invisible God, who had led them from Egypt. They, consequently,
+demanded some image to which they might look and which might keep
+them in mind of the object of their adoration. Their intention was
+not so much to exchange the God who had led them from Egypt for
+another as to image Him forth as an aid to their devotion. They, no
+doubt, spoke in good faith when they declared, "This is thy god, O
+Israel". That they should worship Him in the form of a bull (for the
+calf must be understood to be the small image of a bull, small by
+reason of the precious metal employed) is not surprising in view of
+the common conception of the divinity in that form, both in Egypt
+and in Canaan. Aaron reluctantly yields to their importunities, and
+the people rejoice in having a God who can go before them.
+
+But Moses could not yield. To have done so would have meant to
+have surrendered all that had been gained in a spiritual way by
+the Exodus and the Revelation. The apostasy of the whole people,
+which this act threatened, would have rendered his entire mission
+fruitless. His sense of despair is well conveyed by the Biblical
+narrative in the incident of the breaking of the tables of stone on
+which the words of the Decalogue were inscribed. A radical remedy
+was needed and Moses did not hesitate to apply it. The support which
+he received from the tribe of Levi was a justification for its claim
+to be the priestly tribe.
+
+It is in connection with this event that the character of Moses is
+shown in its most sublime aspect as the perfect intercessor. His
+zeal did not hesitate to apply the utmost rigor in punishing the
+offenders who would not rally to his call, but once the necessary
+punishment had been administered, his one thought is of his people,
+how they might still be enabled to fulfill the mission to which they
+had committed themselves on the day of the Revelation. God suggests
+destroying the people who had forfeited their claims to redemption
+and making of the descendants of Moses a chosen people, but Moses,
+the ideal leader, to whom his charge is dearer than himself, is not
+satisfied. Rather would he share in the punishment of his guilty
+people than enjoy a selfish salvation and glory from which they are
+to be excluded. (Exodus 32.32.) Then God yields to his plea and
+agrees to let the people return to the land of their fathers and
+to drive out their enemies from before them in accordance with the
+terms of the covenant He had made with Israel after the Revelation.
+There it is said (Exodus 23.20 to 22) "Behold, I send an angel
+before thee, to keep thee by the way, and to bring thee into the
+place which I have prepared. Take heed of him and hearken unto his
+voice, be not rebellious against him; for he will not pardon your
+transgression, for My name is in him. But if thou shalt indeed
+hearken unto his voice and do all that I speak, then I will be an
+enemy unto thine enemies and an adversary unto thine adversaries."
+God's reply to Moses, therefore, is (Exodus 32. 33) "Whosoever hath
+sinned against Me, him will I blot out of My book. And now go, lead
+the people unto the place of which I have spoken unto thee; behold,
+Mine angel shall go before thee; nevertheless in the day when I
+visit I will visit their sin upon them."... And the Lord spoke unto
+Moses: "Depart, go up hence, thou and the people that thou hast
+brought up out of the land of Egypt unto the land of which I swore
+unto Abraham, to Isaac and to Jacob, saying: 'Unto thy seed will
+I give it', and I will send an angel before thee and I will drive
+out the Canaanite, the Amorite, the Hittite, and the Perizzite,
+the Hivite, and the Jebusite, unto a land flowing with milk and
+honey; for I will not go up in the midst of thee; for thou art a
+stiff-necked people; lest I consume thee in the way." (Exodus 33.
+1-3.)
+
+The general significance of angels has been discussed in a previous
+chapter.[13] It is to be noted, however, that the notion prevailed
+that various nations were presided over by special angels delegated
+for that purpose. Thus Israel was conceived as having been led
+out of Egypt through the agency of an angel, who was furthermore
+entrusted with the task of leading the people to the land of
+Canaan. But angels, as we have previously shown, were conceived
+of as not having any discretionary power, and this angel of the
+covenant was only entrusted with leading Israel to the Land of
+Promise if the people would be faithful to the covenant. In the
+case of any infidelity they had been specifically warned "He will
+not pardon your transgression." With the sin of the golden calf,
+therefore, Moses at first fears that Israel is totally doomed, but
+he is reassured by God's statement that the punishment which must
+come will be meted out to each individual sinner on the "day when I
+visit" and will not involve the immediate destruction of the whole
+people; that on the contrary, the angel would continue to lead them
+to their land. But this no longer satisfies Moses. The sin of the
+golden calf had convinced him that the people were too weak to live
+up to the covenant that they had accepted at Sinai, and that if
+their destiny was to be presided over, as that of other peoples, by
+an angel, who could not forgive any breach of the covenant, they
+were sure to be destroyed. He, therefore, pleads for a more intimate
+relation with God, which would exempt Israel from the operations
+of the natural law of retribution, by providing for the people's
+forgiveness in view of the higher tasks that it undertook to perform
+without apparently possessing higher qualifications. If Israel is
+merely to be led to the realization of its secular destiny through
+the conquest of Canaan, but is not to be more closely identified
+with God's cause, by God's going in their midst, Moses prefers to
+stay in the wilderness. (Exodus 33. 15.) God's declaring, "I will
+not go up in the midst of thee", (Exodus 33. 3) although it comes
+immediately after God's renewal of the promise to send His angel to
+lead Israel to the land of Canaan, is made the occasion of mourning
+and repentance. Moses removes his tent, in which he was wont to
+commune with God, and which was consequently known as the Ohel Moed,
+"The Tent of Meeting," (see Rashi and Ibn Ezra ad loc.), from the
+camp, upon the principle, according to Rashi, that מְנֻדֶּה לָרַב
+מְנֻדֶּה לַתַּלְמִיד "The disciple must have no dealings with one
+who is under the ban of the master." God's refusal to enter the camp
+of Israel, Moses construes as obligating also his own withdrawal
+from the camp. Here he pleads with God for a clearer knowledge of
+His ways that he may be able to lead the people as God had charged
+him to do. He wants God to make known to him the angel whom He
+had determined to send with him. It is then that he receives the
+assurance that he had sought, "My presence shall go with thee and
+I will give thee rest." (Exodus 33. 14.) He is further vouchsafed
+a revelation of God's attributes, which assures him of God's
+readiness to forgive sin, though not to condone it, (Exodus 34. 6,
+7), and is instructed to hew out new tablets for the Decalogue in
+place of those he had broken. Exodus 33. 22, 23 presents difficulty
+because of the anthropomorphic terms used with reference to God.
+The general thought it wishes to express, however, seems to be that
+nobody can grasp the true personality of God, but can only realize
+by reflection and, as it were, retrospectively, that he had been in
+God's presence, can, as the Bible expresses it, only catch a glimpse
+of His retreating form.
+
+  [13] See Part I, Chapter IX.
+
+=Aim.= The aim in teaching this chapter should be to arouse in the
+child an appreciation of the meaning of loyalty and faithfulness,
+a lesson which is taught negatively by Israel's disloyalty in
+worshipping the golden calf, and positively by Moses' loyalty in
+interceding for his people rather than in remaining satisfied with
+his individual enjoyment of God's favor.
+
+=Suggestions to the teacher.= There are many lessons with regard to
+sin and repentance and the attributes of God and other theological
+topics, which are taught in these chapters, but they are all beyond
+the comprehension of children. They have, therefore, been excluded
+from our formulation of the aim in teaching this lesson, and the
+teacher should omit details of the narrative that do hot emphasize
+the aim of the lesson, however interesting they may be from the
+adult point of view. Thus the narrative of Exodus 33. 12 to 23
+should be omitted, and much of the dialogue between God and Moses as
+well. Moreover, the whole discussion of the part played by the angel
+of the covenant and Moses' plea that not an angel but God himself
+lead the people, though we have dwelt on it at considerable length
+in our foregoing remarks for the benefit of the teacher, need not be
+taught to the child.
+
+To connect the lesson with the previous one, begin by asking one of
+the children to repeat the Second Commandment. Then explain how,
+in the absence of Moses, the people began to find it difficult to
+believe in a God whom they could not see, and, recalling the images
+of the gods they had known, demanded an image of their own God in
+violation of their pledge to obey the Decalogue. The conduct of
+Aaron in yielding to their pleas need not be condoned or explained
+away, as the only extenuation the Bible suggests is the importunity
+of the popular demand. This, however, the teacher should endeavor to
+make his pupils realize by telling them how every day the people
+would come to Aaron and would say to him, "Where is Moses and where
+is the God who spoke to us, and who, Moses said, would lead us to
+the land of our forefathers? We want to see Him. Make an image of
+Him for us." And though Aaron would refuse them, they would come
+again the next day and the day after, and insist that he make them
+an image of their God like the idols, to which they were used, until
+one day Aaron became weary of their demands and told them that if
+they wanted an image of God, they should bring all their gold and
+jewels, their ear-rings, bracelets and rings, out of which he would
+make them an image.
+
+Attempt to make the child realize the heinousness of the offense
+involved in the making of the golden calf, as idolatry is so
+remote from the child's experience, that he is not likely to be
+much impressed by the significance of it. Emphasize not merely the
+disobedience involved in violation of the Second Commandment, but
+the blasphemy involved in conceiving of God in animal form. The
+emotional attitude which the teacher should endeavor to create
+should be that which led our forefathers always to speak of the gods
+of other nations as the "abominations" of the heathen. This can be
+done by describing, as it were, God's feelings at witnessing the
+behavior of Israel, as, for instance:
+
+"When God saw what the people were doing, how they danced and sang
+about the golden calf, and shouted, 'This is thy god, O Israel,
+which brought thee up out of the land of Egypt', He was very angry.
+Only forty days before they had heard His voice telling them, 'Thou
+shalt have no other gods before Me. Thou shalt not make unto thyself
+any graven image', and they had promised, 'All that the Lord hath
+spoken we will do', and there they were worshipping a molten god
+that they had made with their own hands, an image of a calf; as if
+a calf or anything like it could have sent the ten plagues against
+Egypt, could have divided the waters of the Red Sea, could have
+spoken to them the words of the Ten Commandments from the midst
+of the flaming mountain. So God wanted at first to destroy them
+altogether, and He said to Moses, who was still with Him on the
+mountain to learn His law, 'Go; get thee down, for thy people that
+thou broughtest up out of the land of Egypt have dealt corruptly;
+they have turned aside quickly out of the way which I commanded
+them; they have made them a molten calf and have worshipped it and
+have sacrificed unto it and have said, "This is thy god, O Israel,
+which brought thee up out of the land of Egypt." Behold they are a
+stiff-necked people and my anger is kindled against them, and I will
+destroy them, and I will make of thee a great nation.'"
+
+Give the children to understand the cause of Moses' breaking the
+tablets of the law by making them feel with the despair of Moses,
+when, descending from the mount with the tablets in his hand, he saw
+the people in the very act of violating the laws written upon them.
+Of what use were the tablets of the law if the law itself was not
+held sacred?
+
+Moses' motive for ordering the death of the offenders must be
+explained as not being due to hatred, but to his realizing that
+if such a measure were not taken, the rest of the people would
+be led into further sin, which would necessitate the destruction
+of the whole people as punishment for their wickedness, just as
+a surgeon may amputate a limb to save a life. Call attention to
+the fact that Moses first gives the people a chance to rally about
+him if they repented of their participation in the worship of the
+golden calf, a chance of which Aaron and the whole tribe of Levi
+availed themselves. The purity of Moses' motives is seen from his
+willingness to accept the same punishment as his people, if God is
+indisposed to forgive them, rather than enjoy a reward and honor in
+which they do not share.
+
+While endeavoring to impress the child with the sublimity of Moses'
+character, be careful not to attempt abstract characterization,
+but tell the story in such a way that the child appreciates the
+significance of Moses' acts and words. Do not say, for example, "Now
+Moses, though he was zealous, in punishing those Israelites who had
+proved disloyal, was utterly unselfish in his love for Israel." Say
+rather, "Now, when Moses had put to death those who had persisted in
+worshipping the golden calf, he prayed to God to forgive the sins of
+the rest and not to destroy the whole people. For, though God had
+offered to spare Moses, who had not sinned, and even to make of his
+descendants a great nation instead of the Israelites, who deserved
+to be destroyed, do you think that this made Moses happy? No, for
+Moses, although he had not hesitated to punish his people according
+to God's command, loved them as a father loves his children, even
+when they do wrong, and it hurt him to think that God was angry with
+them, even though he himself enjoyed God's favor. So he said, 'O
+Lord, if thou canst forgive this people, forgive them, but if not,
+do not make of me and my descendants a great nation, but blot me out
+of thy book', that is to say, 'Let me die and be forgotten like the
+rest of these people whom I have led, and whom I love so dearly.' So
+God, moved by his loyalty to his people, promised to forgive them
+and to continue to lead them to their land."
+
+Do not fail to mention the fact that when Moses came down from the
+mountain his face shone, as such a circumstance adds to the child's
+reverence for his hero.
+
+The following are some suggestive questions which may help to bring
+out the point of the lesson for the children:
+
+Why did the children of Israel want Aaron to make them a golden calf?
+
+In doing so, what commandment did they disobey?
+
+Why did Moses break the tablets of stone?
+
+How were the Israelites punished for their sin?
+
+What did God threaten to do to Israel for this sin? and what did he
+want to do to Moses because he had not sinned?
+
+Did this please Moses? Why not? What did Moses pray God to do?
+
+Did God grant this prayer? How did God show that he had forgiven
+Israel?
+
+How did He show that He was pleased with Moses?
+
+
+
+
+CHAPTER XI
+
+THE TABERNACLE AND ITS SERVICE
+
+Exodus 25.1 to 31.11 and 35.4 to 40.33
+
+
+=Interpretation.= The Biblical passages dealing with the
+construction of the Tabernacle and the nature of its appointments
+and the services conducted therein are scattered through a number
+of chapters of our Bible, but for pedagogic purposes it is best
+to consider them together. Before discussing any details we must
+realize the significance of the Tabernacle in general. We are to see
+in it the parent of the temple and the synagogue and understand its
+significance in the light of the importance of these institutions to
+later Judaism. "Let them make Me a sanctuary that I may dwell among
+them". (Exodus 25. 8.) Our rabbis paraphrase this by the words,
+"that I may cause My _Shekinah_ to dwell among them." Inasmuch as
+the _Shekinah_ meant the Divine Presence made manifest, we may
+render their meaning in more modern terms by declaring that the
+function of tabernacle, temple and synagogue is to make us realize
+the presence of God, for though we may theoretically admit His
+existence without such institutions, we should not feel the reality
+of His presence were it not brought home to us by the organized
+worship that they cultivated. But even if it is possible to realize
+the presence of God merely by the direct communion of the individual
+without any organized communal worship in a community sanctuary, the
+God we should then worship would not be the God of Israel and our
+religion would not consecrate life to the service of His Torah. And
+just as the Tabernacle, to which every animal that was to be eaten
+had to be brought for sacrifice, weaned the people from the habit of
+sacrificing "to the satyrs," (Leviticus 17. 7) so in later times the
+Temple was the center of the national worship as against the rival
+cult of Baal and Astarte associated with the "high places", and so
+today the synagogue is the institution upon which we must depend to
+guard the purity of Jewish religious thought from the influences
+of our non-Jewish environment. In view of the significance of the
+Tabernacle and its daughter institutions, we cannot begrudge the
+space that our Bible gives to its construction and its ritual.
+
+It is impossible for us to understand the precise symbolic
+significance of all the ceremonial objects and decorations of the
+Tabernacle, but the very attention that is given to these details is
+expressive of an appreciation of the aid to devotion which is to be
+found in an appeal to the aesthetic sense of the worshipper. Some of
+the symbolism is, however, quite obvious. Thus it is evident that
+the placing of the Two Tables of the Law in the Ark which was kept
+in the Holy of Holies, and was made of choice wood covered within
+and without with gold and guarded by the figures of cherubim wishes
+to testify to the sanctity of the Law as the very center and soul
+of Judaism. The prohibition to any but the high priest to enter the
+Holy of Holies, and the insistence on ritual purity and provisions
+for the washing of hands and feet in the brass laver served to
+remove the worship from the plane of the commonplace and profane
+and aided in creating that atmosphere of reverence and awe which
+is indispensible to true worship. The clouds of smoke from the
+incense suggested something of the mystery of God as is seen from
+its association in rabbinic tradition with the "cloud of glory".
+הַכַּפֹּרֶת עַל אֵרָאֶה בֶּעָנָן כִּי "For I appear in the cloud upon
+the ark-cover" is construed by the Rabbis to mean the cloud of
+incense.
+
+With regard to the garments of the priests, the appearance on the
+breast plate of the names of the tribes of Israel emphasizes the
+representative capacity of the high priest as צִבּוּר שְׁלִיחַ or
+agent of the congregation, whereas the diadem with the inscription
+לַיהֲוָה קֹדֶשׁ "Holy unto God" was the symbol of his consecration to
+God.
+
+=Aim.= The aim of this lesson should be to interest the child in the
+synagogue and public worship and more especially to develop in him
+the sentiment for beauty, dignity and decorum in the service of God.
+
+=Suggestions to the teacher.= The obvious point of contact between
+the lesson and the child is the child's experience of synagogue
+worship, an experience which it is the duty of every Jewish school
+to provide. Begin the lesson by calling attention to the fact that
+Jews everywhere gather together on Sabbaths and holidays and even
+on week days to pray to God in houses called synagogues set aside
+for that purpose. Then question the children as to the appearance of
+the synagogue that they attend, particularly as to how it differs
+from other buildings designed to hold large numbers of people,
+so as to interest them in the distinctive features of synagogue
+architecture and adornment, such as the Ark, the Reading Desk and
+the Perpetual Lamp. The children's answers may call attention to
+certain features peculiar to their own synagogue which they imagine
+to be characteristic of synagogues in general. Their errors can
+be corrected in an interesting way by showing them pictures of a
+variety of synagogues in different lands and different architectural
+styles.
+
+This done, call attention to the fact that our fathers in the
+wilderness needed a house of worship just as much as we do and
+therefore when Moses was on the mountain speaking to God, God said
+to him, "Let the children of Israel make me a sanctuary that I may
+dwell among them." Explain the word "sanctuary" as meaning a holy
+place, "like our synagogues." "But how" you continue, "were the
+children of Israel to build a house of worship in the wilderness
+when they were wandering from place to place and the pillar of cloud
+might any day move on and they would have to follow? They could not
+take with them on the march a building of wood and stone and they
+could not build a new one at every place where they stopped for a
+few days. But God gave Moses the idea of a sanctuary that suited
+their purpose admirably, because they could take it with them. Have
+you any idea what sort of a building that was that they could carry
+with them wherever they went?" If there is no response, continue.
+"When an army is on the march, the soldiers cannot build houses
+over night for themselves to sleep in; what have they for shelter?"
+(The children will probably know that soldiers encamped live in
+tents.) "Well, the children of Israel when they were wandering in
+the wilderness had to live in tents and in huts that they could
+take apart and put together again and carry with them from place to
+place, and so their sanctuary had also to be a sort of tent that
+they could take apart and put together again. But it was not an
+ordinary tent. Its curtains were made of the finest cloths, with
+beautiful colored designs woven on them by the most famous artists
+of the day. The wood that was used for the poles on which the
+curtains rested was the very finest wood that could be obtained, and
+everything that was in the tabernacle was to be as beautiful as the
+hand of man could make it."
+
+Dwell on the enthusiasm with which the Israelites responded to the
+call for the material and labor needed in the construction of the
+tabernacle, and on the praise that the Bible bestows on its artists,
+Bezalel and Aholiab, whom God filled "with the spirit of God in
+wisdom, in understanding and in knowledge and in all manner of
+workmanship". (Exodus 35. 31.)
+
+After this general introduction, it is well for the teacher to show
+a picture of the tabernacle to help the class visualize it.[14] But
+this will show only the exterior. Draw on the blackboard the plan
+of the tabernacle showing not only the division into fore-court,
+sanctuary and holy of holies, but also the location of the brass
+altar, the laver, the altar of incense, the table of show-bread, the
+menorah, and the ark of the covenant.
+
+  [14] Good illustrations of the tabernacle and its appointments, as
+  also of the priestly garments, are to be found among Tissot's Bible
+  Illustrations.
+
+Then proceed: "I have shown you a picture of the outside of the
+tabernacle, now let us walk in here where the curtains are drawn
+aside to admit us. We find ourselves in a large open court. It is
+not at all like the synagogues we are used to. It has walls to be
+sure, but they are of curtains, and as for a ceiling it has none
+at all, except the blue sky above. Nor are there any seats, but
+everybody stands during the service, which consists for the most
+part of the sacrifice of an animal on the altar, accompanied by the
+playing of musical instruments, and the singing of hymns by the
+Levites,[15] (men of the tribe of Levi) to whom the care of the
+sanctuary was entrusted. After the sacrifice, which is performed
+by Aaron or one of his sons, the _cohanim_ or priests bless the
+congregation with outstretched hands in words which are still part
+of the service and which your parents say when they bless you on
+Sabbath and holidays, 'The Lord bless thee and keep thee, the Lord
+make His face to shine upon thee and be gracious unto thee, the Lord
+lift up His countenance upon thee and give thee peace,' (Numbers 6.
+22-27.) But this part of the tabernacle is not the holy part called
+the sanctuary or holy place. Into this holy place which is separated
+from the outer court by curtained walls, and which had a sort of
+roof, not of wood, but of ram's skins dyed red and of badger skins,
+only the priests, who are themselves holy, because their whole life
+is given up to the service of God, may come. But we know from what
+the Bible tells us exactly what it contained." Then describe the
+furnishings of the sanctuary and continue. "The most holy part of
+all, however, only Aaron, or, after his death, the chief priest
+of his time, called high priest, was permitted to enter, and that
+only once a year on the great Day of Atonement, or else when God
+would call him. And the Holy of Holies, as it was called, contained
+nothing but a beautiful ark or box, of which I shall show you
+a picture, and in this beautiful gold covered, and artistically
+decorated ark there were placed the two tables of stone that God had
+given Moses, with the ten commandments engraved on them."
+
+  [15] There is no direct evidence of this being part of the worship
+  of the tabernacle, but we know it to have been part of the Temple
+  worship and as hymns are common in ancient rituals our statement is
+  probably correct.
+
+Do not depend too much on description which easily grows tiresome,
+but show pictures of all the important objects in the sanctuary and
+of the priestly garments.
+
+In the discussion which follows the presentation of the lesson,
+again associate the tabernacle with the synagogue, this time
+emphasizing points of similarity rather than of difference. Thus the
+position of the _sefer torah_ in the _aron_ which occupies the most
+conspicuous place in the synagogue is analogous to the position of
+the Tables of the Law in the ark in the tabernacle. Similarly the
+_ner tamid_ is the analogue of the _menorah_, etc.
+
+But just as the presentation of the lesson was not merely by the
+spoken word, so the reproduction of it should not be in words only,
+but the class should be encouraged to draw pictures of the sanctuary
+and its objects, and the best drawings should be hung about the
+room. In this way the impulse to bring art into the service of
+religion may at once be utilized by enabling the children to employ
+art in embellishing the religious school which should also be made
+to appeal to them as a _miḳdash me'aṭ_ "a minor sanctuary."
+
+
+
+
+CHAPTER XII
+
+TRIALS OF MOSES AND ISRAEL IN THE WILDERNESS
+
+Leviticus 10.1-7. Numbers 9.15-23, also 11.1 to 12.16
+
+
+=Interpretation.= We have grouped in this chapter a number of
+episodes in the wandering of the children of Israel, because any
+one of them is too small to occupy a single lesson and because
+all deal with the same general theme, though with significant
+variations--rebellion and its punishment.
+
+With regard to the episode of the death of Nadab and Abihu, recorded
+in Leviticus 10. 1 to 3, the Bible describes their offense as the
+bringing of "strange fire" into the sanctuary. This offense in
+itself seems disproportionate to the punishment, consequently, the
+rabbis in commenting on the passage try, on the one hand, to ascribe
+the punishment of the sons of Aaron to sins not expressly recorded
+in the text, as for instance the sin of being intoxicated during the
+service, which they derived from the fact that the prohibition of
+drinking before the performance of a sacrifice immediately follows
+the narrative of this incident, or, on the other, to regard Nadab
+and Abihu as martyrs, who died by the divine decree to exhibit the
+sanctity of the tabernacle and its ritual without really having
+incurred the divine displeasure. This interpretation is based on
+Leviticus 10. 3, "Then Moses said unto Aaron, 'This is it that the
+Lord spoke, saying: 'Through them that are nigh unto Me I will be
+sanctified and before all the people I will be glorified,'' And
+Aaron held his peace." To be sure this verse may be construed to
+mean that Nadab and Abihu had been punished for their failure to
+sanctify God, but in view of the fact that the Hebrew term for
+martyrdom is "_ḳiddush ha-shem_" "the sanctification of God's name"
+and in view of the fact, furthermore, that it would be expected of
+Moses under the circumstances to say something consoling to Aaron,
+who was himself innocent, rather than to emphasize the wickedness of
+his sons this view of the incident must not be lightly dismissed.
+In fact, the simple reading of the text suggests a combination of
+these two interpretations. In taking "strange fire", i.e., fire
+that had not been taken from the divinely kindled flame on the
+altar (Leviticus 9. 24.), Nadab and Abihu had abused their priestly
+prerogative, making themselves the masters of the ritual of the
+sanctuary instead of its servants. But such a ritual transgression
+might have been forgiven were it not for the importance of the
+occasion, the consecration of the tabernacle, and for the dignity of
+their office which demanded that they be exceptionally circumspect
+in their conduct. Their punishment was, therefore, more severe
+than the offense would warrant in the case of any other than a
+consecrated person. Its severity was in proportion to the holiness
+of the sanctuary that had been violated and of the priestly office
+that had been profaned rather than to the heinousness of the offense
+in itself, and it expressed God's desire to impress upon the people
+the sanctity of the tabernacle and its ritual. In dealing with Nadab
+and Abihu God was acting in accordance with the rabbinic statement
+to the effect that "with the righteous God is exacting even to a
+hair's breadth," and the rabbis could, therefore, view the death of
+the Sons of Aaron somewhat in the light of martyrdom.
+
+The remaining incidents, with the exception of the prophesying of
+Eldad and Medad are, as we have already said, examples of rebellion
+and its punishment. They are interesting instances of the trials of
+Moses in his leadership of the people. Their moral is the duty of
+loyalty to legitimate authority. The punishment of the people at
+Kibroth-hattaavah is an excellent example of how inordinate desire
+brings its own punishment, and suggests, as one of the grounds
+for loyalty, submission and discipline, the fact that what we
+most desire is not always what is most beneficial for us, a very
+important moral for children.
+
+The sin of Miriam is described by the Rabbis as _lashon ha-ra_'
+"slander," Its lesson is that it is wrong not merely to rebel
+against righteous leadership, but even to detract from the honor
+that is due to noble characters. The charge that Aaron and Miriam
+brought against Moses was not the charge of any moral offense
+or offense against the Law, for the Torah expressly prohibits
+intermarriage only with the people of Canaan, the construction of
+the law to make it applicable to all intermarriage only dating from
+about the time of Ezra and Nehemiah. According to a Jewish tradition
+the Cushite woman whom Moses had married is identical with Zipporah,
+the daughter of Jethro. This would, of course, be untenable if
+Cush necessarily meant Ethiopia, as it is usually rendered, but
+it is generally thought that there was an Arabian Cush as well,
+in which case the identification is possible. Miriam's resentment
+was, therefore, not on religious grounds. The incident is probably
+recorded in the Bible because of the opportunity it gives of
+revealing the patient and forgiving character of Moses.
+
+The same is illustrated even more strikingly by Moses' reply to his
+overzealous disciple Joshua, when he was told that Eldad and Medad
+had been prophesying in the camp. His only reply is "Would that
+all the Lord's people were prophets". Inasmuch as prophecy was a
+gift bestowed upon the council of seventy elders (Numbers 11. 25),
+whom Moses had been commanded to appoint, the fact that Eldad and
+Medad, who were not among the seventy, nevertheless "prophesied"
+might very well have been construed as indicating a presumptuous and
+rebellious attitude. According to a tradition which has considerable
+support from Numbers 11. 26, the number of men originally chosen
+were seventy-two, six from each tribe, but of these two were to be
+eliminated by lot and Eldad and Medad, rather than put anyone else
+to possible embarrassment, refused to go to the tabernacle when
+the lot was taken. This much of the _haggadah_ is at least implied
+in the verse, that Eldad and Medad had originally been designated
+for this assembly of elders for they were _ba-ketubim_ among those
+"recorded" but did not join the rest, for they had not gone out
+"unto the Tent and they prophesied in the camp." If we assume that
+their not going to the tabernacle was a voluntary refusal to hold
+office their conduct stands in striking contrast to the conduct of
+Korah and his followers.
+
+=Aim.= The aim of this lesson is to teach children the duty of
+obedience, discipline and self-control. The contrast between the
+attitude of Nadab and Abihu and that of Moses points out the
+desirability of a humble and modest attitude, especially on the
+part of those in authority, whereas the punishment of the rebellion
+of the people at Taberah and Kibroth-hattaavah and of Miriam for her
+unjust criticism of Moses teach the need of submission to righteous
+authority and loyalty to disinterested leadership.
+
+=Suggestions to the teacher.= A brief review, by question and
+answer, of the previous lesson, will serve as a point of contact
+for the story of the sin of the sons of Aaron. Tell how, after
+the tabernacle had been completed, there was a great celebration
+continuing for eight days, during which time Moses taught Aaron and
+his sons, who, as priests, were to perform the sacrifices for the
+people and in general to lead in the service, exactly what they were
+to do, when, where and how to kill the animals that were sacrificed,
+how to make the incense that had to be burnt, how to arrange the
+shew-bread and prepare the cakes of the meal-offering, etc. On the
+eighth day God himself, with fire from heaven, lit the wood that
+had been piled on the altar and thus started the fire there, which
+the priests were commanded never to let die out, but always to keep
+burning. Be careful to impress the children with the sinfulness of
+Nadab and Abihu's conduct, which the bare narrative of the facts
+as recorded in the Bible will not accomplish. This can be done by
+suggesting something of the solemnity of the occasion and of the
+frivolity of their attitude in this wise:
+
+"Now Aaron and two of his sons, Eliezer and Ithamar, listened very
+attentively to all the instructions they had received from Moses
+and were determined to carry them out exactly. They felt that as
+priests, chosen from among all the people to lead in the worship
+of God, it was for them to set an example of faithful obedience to
+all He said, the small things as well as the great. But the two
+other sons of Aaron, Nadab and Abihu, felt differently. They, too,
+were proud of their new office as priests, but instead of feeling
+that they must lead the people in obedience to God's laws as taught
+by Moses, they felt that they as priests could do as they pleased
+with the service and did not have to follow the directions of Moses.
+So when they were told to burn the incense with fire lit at the
+flame of the altar that God had kindled, they said to themselves,
+'What difference whether we burn the incense with this holy fire
+or with any other', so they took 'strange fire', that is fire that
+they themselves had kindled, and brought it into the sanctuary to
+show that they as priests could perform the service in whatever way
+they pleased. At this God was very angry. Had an ordinary Israelite
+disobeyed in some small particular it would not have been as great
+an offense, but Nadab and Abihu were priests whom God expected to
+lead the people in obedience and who now had set an example of
+disobedience on the very day of the dedication of the tabernacle
+to God's service. It was just as if a teacher had left her class
+for a time in charge of a monitor whom she trusted, and then found
+out later that this monitor had himself disobeyed her and had set
+an example of disobedience to the class in her absence. Do you not
+think the teacher would be more angry at her monitor than if he
+had never been appointed to that office? That is why God was now
+so angry at Nadab and Abihu and resolved that as they had set an
+example of rebellion and disobedience He would make their punishment
+an example so that others should be duly warned not to do as they
+had done." Then follows the story of the death of Nadab and Abihu.
+Do not fail to dwell on Aaron's resignation in recognition of God's
+justice.
+
+In discussing the incident that gave its name to Kibroth-hattaavah
+it is well to give other examples to show that what we most desire
+is not always best for us and to have the children give examples, as
+this is a moral of particular importance to childhood, suggesting
+as it does a reason for that deference to elders upon which the
+training of children is dependent. The case of the glutton who
+craves foods that are not good for him, of the drunkard who craves
+drink that proves his ruin, of the child who prefers truancy or the
+pursuits of pleasure to diligence in study, etc., may all serve as
+examples of sins, the very indulgence in which effects their own
+punishment. But dwell particularly on the fact of the child's not
+knowing what is for his own good as well as his parents know, and
+the consequent duty of the child to defer to their judgment.
+
+The narrative of Moses' relations to Eldad and Medad presents no
+difficulty. In telling Miriam's sin and punishment the emphasis
+should be rather on the forgiving and magnanimous spirit of Moses
+than on the pettiness of Miriam's attitude. Point out how hurt
+Moses must have felt at Miriam's unjust accusation, which implied
+that Moses was trying to arrogate authority to himself but how,
+nevertheless, he felt no satisfaction when God punished Miriam but
+prayed that she be healed and forgiven. God's vindication of Moses
+(Numbers 12. 6-8) should be quoted in Biblical language.
+
+
+
+
+CHAPTER XIII
+
+THE SPIES
+
+Numbers 13.1 to 14.45. Deuteronomy 1.20-46
+
+
+=Interpretation.= Little need be said by way of interpretation
+of this episode, as the Biblical narrative makes its point very
+clear. It shows us the consequences of a lack of faith and of a
+lack of that courage which faith inspires. As a substitute for this
+courage born of faith, not even the fury of despair can avail. This
+is illustrated by the disastrous defeat of the Israelites when,
+spurred on by their fear of facing the punishment for their previous
+cowardice, they finally do rush to the attack contrary to the advice
+of Moses, leaving the ark of the covenant behind them. The story
+is, moreover, significant as showing the providential purpose of
+the forty years of wandering through the wilderness--namely, the
+rearing of a new generation inured to hardship and imbued with the
+hope of future triumph. The faults of this slave people that needed
+correction are graphically illustrated in the picture the Bible
+draws of the reception with which the words of the ten spies and
+of Joshua and Caleb respectively met: the panic and rebellion, the
+ineffectual wailing, the clamor for a new leader to lead them back
+to Egypt and the threats to stone their present leaders. The sublime
+devotion of Moses is again pictured to us in his pleas for the
+people and his refusal of a glorious future for himself and his seed
+in which Israel should have no share.
+
+=Aim.= The aim in teaching this lesson is to thrill the child's
+heart with admiration for the virtues of faith and courage. It
+should help to establish in his mind the association of his religion
+with all the heroic virtues that are dear to the heart of boyhood.
+
+=Suggestions to the teacher.= Before telling this story, read over
+the Biblical account in Numbers and Deuteronomy carefully in order
+to get the spirit of the Biblical narrative. The Bible does not
+stop to moralize, but tells its tale graphically and dramatically,
+and so should the teacher. The words of the ten spies on the one
+hand, and of Joshuah and Caleb on the other, should be given in
+direct discourse and in Biblical language. Attempt to help the child
+picture in his mind the scene in the camp when the spies returned
+and rendered their report. Aid him to realize the psychology of
+the people by bringing to his attention what it meant for them, a
+people untrained in warfare, to fight against the Canaanites, secure
+in their fortified cities. It will be more difficult to enable the
+pupils to grasp the motive for the rash assault which the people
+did finally undertake. This one must do by bringing before their
+eyes pictures of the hardships of the prospective wanderings of the
+Israelites in the wilderness, which made them unable to face further
+wandering as an alternative to a possible defeat by the Canaanites.
+Try to make the class view the situation through the eyes of the
+Israelites at that time. This can be done by speaking to them
+somewhat as follows:
+
+"When Moses had told the people that they would be punished by
+having to wander forty years in the wilderness until all of them had
+died and a new generation had grown up to take their places, they
+were more terrified than ever. Frightened as they had been at the
+thought of making war against the giant Canaanites in their walled
+cities, they were even more frightened at the thought of having to
+wander forty long years more in the wilderness, all the rest of
+their lives in fact, and never even seeing the land which God had
+promised to their fathers where, all this time, they had thought
+that they would at least find rest from their hardships and toils.
+They thought of all they had endured until then on the journey. The
+scorching heat of the desert sun by day, the biting cold of the
+desert winds by night, the hunger and the thirst, the long marches
+over treeless rocky hills and valleys. But all that time they had
+been cheered by the thought that some day the end would come and
+they would be able to find rest in their new land, the Land of
+Promise. But even this hope was now taken away from them and they
+felt that anything would be better than to wander in the wilderness
+until they died. Even to be killed in fighting the Canaanites seemed
+better now. So they said, 'Lo, we are here and will go up unto the
+place which the Lord hath promised; for we have sinned'."
+
+It may also prove difficult to help the child understand why this
+change of front was not acceptable to God. The child does not
+naturally analyze motive and would not see, unless it is called
+to his attention, why, since as a matter of fact the Israelites
+did go up to attack the enemy, they were punished by being driven
+back. This can best be done by suggesting analogies with situations
+within the range of a child's experience. One may in discussing
+this topic, after having completed one's narrative, raise this very
+question. "Why did God say he would not be with them if they went
+up to attack the enemy after they had changed their mind?" and, not
+receiving a satisfactory answer, one may explain in some such manner:
+
+"If the Israelites had decided to attack the enemy immediately when
+they had heard Joshua's and Caleb's words, God would have been with
+them and helped them to win the victory. But, at that time, when God
+wanted them to go they were unwilling. They did not believe that He
+would help them. Later when they wanted to go, because they were
+afraid to wander forty years in the wilderness, it was too late. God
+was not then willing. The time to obey a command is when it is given
+and not after one is threatened with punishment for disobedience. If
+a teacher were to give a boy some school work to do and he refused,
+until she told him to stay in after school to do it and only then he
+agreed to do the work rather than stay in, do you think the teacher
+would be satisfied with that? No, she would say justly, 'You had
+your chance to obey when the other children had, now if you are
+sorry show it by taking the punishment you deserve'."
+
+
+
+
+CHAPTER XIV
+
+MORE TRIALS OF MOSES
+
+Numbers 16.1 to 17.26, also 20.1 to 13 and 21.5 to 9
+
+
+=Interpretation.= The central idea that runs through all the
+important episodes of these chapters is the immensity of the problem
+of leadership that confronted Moses, and the contrast between the
+selfish and fickle passions of the people, passions that were
+constantly menacing the very existence of Israel, and the sublime
+patience and constancy of Moses, although on one occasion his sorely
+tried patience can stand the strain no longer and he commits the sin
+by which he forfeits his right to enter the Promised Land.
+
+The difficulties against which Moses had to contend before the event
+narrated in the preceding lesson, were multiplied after that event.
+If the people before that time had been restive and discontented
+whenever confronted with a difficulty, though they could always
+console themselves by looking forward to their journey's end in
+the Land of Promise, it was but natural that thereafter their
+dissatisfaction would be greatly intensified. They had threatened
+to appoint another head to lead them back to Egypt, and though
+at the time this may have been nothing but an idle threat, the
+opposition to Moses soon found a leader in the person of Korah,
+the son of Izhar. Though he was himself a Levite, he coveted the
+higher office of the priesthood to which Aaron and his family had
+been appointed, but, with the instinct of the true demagogue,
+posed as the champion of the people against the arbitrary authority
+of the Levitical priesthood, and of Moses in appointing Aaron and
+his sons as priests. He said to Moses and Aaron, "Ye take too much
+upon you, seeing all the congregation are holy, every one of them
+and the Lord is among them; wherefore then do ye lift up yourselves
+above the assembly of the Lord "? (Numbers 16. 3.) Moses' reply to
+Korah shows that he saw through this pretentious championship of
+the people to the envy and ambition of Korah, which were his real
+motives. "Hear now, ye sons of Levi; is it but a small thing unto
+you that the God of Israel hath separated you from the congregation
+of Israel, to bring you near to Himself, to do the service of the
+tabernacle of the Lord, and to stand before the congregation to
+minister unto them; and that He hath brought thee near, and all thy
+brethren the sons of Levi with thee? and will ye seek the priesthood
+also? Therefore thou and all thy company that are gathered together
+against the Lord--and as to Aaron, what is he that ye murmur against
+him?" (Numbers 16. 8 to 11.) But Korah's championship of the claims
+of all Israel to the priesthood won him a large following among the
+other tribes, particularly among their ambitious leaders. Dathan and
+Abiram, sons of Eliab, and On, the son of Peleth, all of the tribe
+of Reuben, are his particular henchmen, and he had also succeeded
+in winning over to his cause two hundred and fifty of "the princes
+of the congregation, the elect men of the assembly, men of renown."
+The sedition had spread so far that nothing could have prevented the
+reversion to a complete state of anarchy, save the destruction of
+all those that took part, in a way so striking that it would reveal
+clearly the divine purpose. This was provided for by the ordeal that
+is narrated in the text. But the disaffection had spread so far that
+many of the people resented the death of Korah and his followers and
+were inclined to hold Moses responsible for it, until the miracle
+of the blossoming of Aaron's staff convinced them. It is necessary
+for the student of the Bible to understand the extent and purport of
+Korah's rebellion lest he conceive of the punishment of Korah and
+his followers as visited upon them merely because of an offense of
+"lèse majesté", and, consequently, as utterly disproportionate to
+the offense.
+
+The narrative of the sin of Moses and Aaron for which they were
+prohibited from entering the Promised Land does not make very clear
+to the modern reader precisely what the Bible views as constituting
+their sin. One possible interpretation, however, is that Moses by
+his words, "Hear now, ye rebels, are we to bring you forth water out
+of this rock?" (Numbers 20. 10) which were followed by his striking
+the rock and his failure to speak to it as God had commanded
+prevented the providential character of the water's flowing from
+being apparent. The incident might have been interpreted by the
+popular mind as if Moses, by the magic of his staff, had himself
+caused the water to flow, as is suggested by his use of the first
+person, "Are we to bring you forth water," and by his failure
+to comply literally with God's command. He, thus permitted an
+opportunity of sanctifying God's name to pass by yielding to passion
+and thinking at the time of his personal grievance more than of his
+service to God. Inasmuch as this partook of the nature of the sins
+of that generation of Israel, he and Aaron were to take their share
+also in the punishment of Israel and were not to enter the Promised
+Land.
+
+The thought suggested by the punishment of Nadab and Abihu recurs
+again in this connection, viz: that the greater the man and his
+responsibilities, the more circumspect must he be in his conduct.
+
+The incident of the brass serpent must be interpreted in the light
+of the rabbinic comment on that subject to which we have called
+attention in connection with the holding up of Moses' hands during
+the battle with the Amalekites.
+
+"Is it then in the power of a serpent to slay or to bring to life?
+But so long as the Israelites gazed heavenward and subjected their
+hearts to their Father in heaven they were healed, and, if not,
+they were destroyed." (Rosh ha-Shanah III, 8.) By looking up to the
+brass serpent that Moses had been instructed to make, the people
+testified, as it were, to their faith in God's power to heal them
+from the serpent's bites. It is interesting to note that when, at a
+later time in the history of the people the serpent itself became
+the object of reverence and of idolatrous worship, it was destroyed
+by order of King Hezekiah, in accordance with the teaching of the
+prophets (2 Kings 18. 4).
+
+=Aim.= The aim of this lesson is to develop an appreciation
+of disinterested loyalty, steadfast faith and even temper,
+and a contempt for selfish ambition, uncontrolled passion and
+faithlessness.
+
+=Suggestions to the teacher.= The method to be used in accomplishing
+this aim is not that of drawing an abstract moral from the events
+of the narrative, but one must tell one's story with feeling for
+its hero, Moses, in such a way that the pupil identifies himself
+with his hero and feels toward the enemies of Moses an almost
+personal hostility. Before the child reaches adolescence, analysis
+of character is not natural to him, and the discussion of men's
+virtues and vices fruitless, but imitation of character is natural,
+and hero-worship is the lever by which he may be moved to acquire a
+love for virtue and a disgust with vice.
+
+In order to put the character of Moses in a heroic light make the
+class appreciate the depth of the ingratitude and treachery against
+which Moses had constantly to contend, and how difficult this made
+his task of leadership. Begin by calling on a child to tell the
+story of the preceding lesson. Then call attention to how sad Moses
+must have felt when after all he had done for the people they were
+ready in the face of every difficulty to disobey and rebel, and how
+much Moses must have loved and pitied them to have prayed to God for
+their forgiveness rather than simply accept from God the promise
+of a happy future for himself and his descendants. Call attention
+to the fact that this was not the first time that the people had
+disobeyed Moses and rebelled or murmured against him, and ask the
+children to tell other instances. Draw from them as many instances
+as possible since this not only helps in an interesting way to
+refresh the children's memory of what they had already learnt, but
+also to understand what is to follow. Then continue:
+
+"Just as the murmuring of the people against Moses, when they heard
+the report of the ten spies was not the first instance of their
+rebellion against their patient leader, so it was not the last. In
+fact, it became harder for Moses to lead the people now than ever."
+
+The reason for this can best be explained by an analogy drawn from
+the experience of children, as for example:
+
+"You know that when a baseball team wins one game after the other
+everybody praises the captain and all the members of the team are
+ready to obey him, but if he loses one game after the other, they
+all begin to criticise and find fault and everybody feels that he
+himself would have made a better captain than the one who had been
+chosen, although it may not at all have been the captain's fault
+that the team was unsuccessful. So it was with the Israelites. So
+long as they still hoped that Moses was going to lead them to a
+land flowing with milk and honey, they were ready in the main to
+obey him, except when they were afraid on account of some special
+hardship and feared that he would never get them there after all;
+but when Moses himself told them that they would have to wander
+about for forty years in the wilderness until all the grown men
+of that day should have died, they were very bitter against him.
+Instead of blaming themselves, and their own cowardice and lack of
+faith in God, they blamed Moses, like the losing team that blames
+its captain instead of its own poor playing. And so they thought of
+appointing a new captain, another man than Moses, to act as their
+leader."
+
+At this point introduce the character of Korah to the class and tell
+them of his envy of Moses, of his coveting the position of Aaron,
+and of his subtle attempts to secure the leadership by telling the
+people that they were all everyone as good as Moses and Aaron, for
+they were all members of a "kingdom of priests and a holy nation."
+
+After describing success of Korah's propaganda, and pointing out
+the helplessness of Moses and the extreme danger of his position,
+tell of Moses' decision to entrust his vindication to God. If Korah
+and his followers wished to claim the priesthood, let them act as
+priests, each burning incense in the censer that he held in his
+hand, and God would show whether he wanted to accept them as priests
+or not.
+
+The judgment that was pronounced upon Korah and his followers will
+then mean for the child the just punishment of disloyalty and will
+reinforce his detestation of the qualities displayed by Korah and
+his like, but if the teacher fails to prepare the way by enlisting
+the child's interest in the situation as it developed between Moses
+and the people, by some such method as we have suggested, the story
+will mean little more to him than the account of an earthquake.
+From the point of view of religious education, a knowledge of the
+manner of Korah's punishment is not of so much consequence as an
+understanding of the sin for which he was punished.
+
+In telling the story of the sin of Moses and Aaron, guard against
+appearing to detract from the character of Moses. If the previous
+lessons have been properly taught the child should by this time have
+developed an intense admiration for Moses and would be inclined to
+resent any disparagement of his hero, even to the point of secretly
+feeling that the sin of Moses was no real sin and that his teacher's
+treatment of him was quite unfair and was merely an attempt to
+apologize for God's not letting him enter Canaan. The rabbis say
+that the reason for God's mentioning the sin of Nadab and Abihu
+was to keep us from inferring that their death was a punishment
+for other and more grievous sins. One cannot help feeling that
+the narrative of the sin of Moses had a similar purpose, the very
+fact that Moses was so severely punished for so apparently slight
+an offense, being meant to show the esteem in which he was held and
+how much God expected of him, in consequence. At any rate, this
+is the spirit in which it were best to approach this subject. The
+emphasis should be on the provocation to sin and on Moses' pious
+acceptance of his punishment and his readiness to continue leading
+the people to the Promised Land even after he could not expect to
+share in their final triumph. The liturgy for Simhath Torah contains
+the words, "Moses died. Who shall not die?" The sentiment that the
+teacher should seek to arouse by this lesson is somewhat similar.
+"Moses sinned, who can be sinless?" If Moses, who is described as
+the meekest of men, could sin in a moment of passion, how much more
+should we guard ourselves against sin and especially when under the
+influence of passion.
+
+In telling of how the people who had been bitten by the serpents
+were healed when they looked up to the brass serpent that Moses
+had made, guard against letting the child attribute any magic to
+the image of the serpent itself. This can best be done by telling
+them the explanation of this episode suggested above in our
+interpretation. One might also associate the incident with what they
+had learnt of the influence of the hands of Moses in the battle with
+the Amalekites. Moreover, it might be well to tell them of how the
+people's false conception of its significance in later times led to
+its destruction by a pious king of Judah.
+
+
+
+
+CHAPTER XV
+
+ISRAEL ARRIVES AT THE BORDER OF THE PROMISED LAND
+
+Numbers 21.1 to 3 and 21 to 35, also 22.1 to 24.25, also 31.1 to 54
+and 32.1 to 42
+
+
+=Interpretation.= The wandering through the wilderness, which
+in this chapter draws to a close, has had its desired effect in
+producing a race capable of giving battle. Its powers are put to the
+test by the necessity of pushing its conquests through the territory
+of Sihon, King of the Amorites, and of Og, King of Bashan.
+
+The command to conquer these nations and the Promised Land itself
+may present religious difficulties to some. Indeed, such wars of
+conquest are responsible for the charge frequently brought against
+religion in general, that it brought bloodshed and persecution into
+the world. This would, however, be an entirely wrong conception
+of the significance of this _milḥemet miẓwah_. We must bear in mind
+that warfare was the normal state of the ancient world. If we ask
+why God so ordained, we can give no answer any more than we can
+to the general question of why God suffers evil to exist and then
+desires man to contend against it. But no religious person really
+believes that God desires the evil. Similarly we must not construe
+these chapters to assume that God desires or ever desired war but
+merely that, warfare between the nations being inevitable in an
+age when there were no peaceful methods of settling national and
+tribal disputes, God desired Israel to be victorious because her
+civilization was superior to that of Canaan. Even the command to
+exterminate the inhabitants must be construed in the light of the
+fact that otherwise the only alternative was perpetual warfare
+between the races on the land or an assimilation of Israel to the
+native races with the loss of the hope that Israel's victory held
+out to the world. Again and again are we told in the Torah that the
+sole justification for Israel's conquest is the sinfulness of the
+nations of Canaan, and that Israel's sinfulness would subject it
+to the same treatment as was meted out to the Canaanites. In the
+very chapters that we are considering now it is to be noted that
+the command to conquer the land applied originally only to Canaan,
+to which the people laid claim by virtue of inheritance from the
+patriarchs who had dwelt there, and that, therefore, all that was
+originally demanded of the trans-Jordanic lands is the right to pass
+through without doing any injury in transit. It is only when this is
+definitely refused that the Israelites are permitted to resort to
+arms.
+
+The story of Balaam and Balak is significant as a poetic expression
+of the invincibility of Israel. Balaam is sent for by Balak to curse
+Israel because of the reputation that this heathen prophet and
+sorcerer enjoyed. Though tempted by the bribes offered by Balak he
+knows that God will not suffer him to pronounce an effective curse
+upon Israel and at first refuses to go. He is, however, finally
+permitted to go, after due warning, both before he sets out and
+again when the angel opposes him on the way, not to speak anything
+save what God puts into his mouth. The final result is that he
+blesses Israel and curses Moab.
+
+The reader should not be troubled by the apparent admission that a magic
+power attaches to a formula of curse or blessing, as the point of the
+story is not to teach that curses are or are not effective, but that,
+whether they are or not בְּיִשְׂרָאֵל קֶסֶם וְלֹא בְּיַעֲקֹב נַחַשׁ  לֹא which, though
+usually translated otherwise, may fittingly be rendered, "There is no
+enchantment against Jacob and no divination against Israel." (Numbers
+23.23.) In rabbinic tradition the story of Balaam's dialogue with his
+ass is the classical text for the preaching of humane treatment to
+animals. It is still capable of yielding that moral.
+
+The incident of the oath taken by the tribes of Reuben, Gad and
+Manasseh has a very obvious moral in its insistance on Jewish
+unity and cooperation. "We will not return unto our houses until
+the children of Israel have inherited every man his inheritance".
+(Numbers 32. 18.) The fear of Moses that the premature settlement
+of the trans-Jordanic tribes might lead to division in Israel
+was certainly well-founded in view of subsequent events when the
+development of local tribal jurisdictions almost threatened the
+existence of the nation in the days of the Judges.
+
+=Aim.= To strengthen the child's faith in God's choice of Israel.
+
+=Suggestions to the teacher.= In telling of the wars of Israel all
+harrowing details would naturally be omitted and the emphasis put
+not on the fight, but on the victory which Israel won by the help
+of God. A good point of contact for beginning the story could be
+obtained by recalling the narrative of the report of the ten spies
+and of the punishment to which Israel was sentenced by reason of its
+acceptance of this report.
+
+Then show how God's punishment was adapted to the offense in that
+it gave Israel the opportunity to rear a generation of brave men
+in the free atmosphere of the wilderness. Be sure that the child
+understands the advantage of the training in the wilderness for the
+new generation, over the experience of their fathers in Egypt. It
+will not suffice to state the thing abstractly, but make your point
+clear by repeated illustration as follows:
+
+"Many years had now passed since the children of Israel had sent
+the ten spies and had been told that they could not enter the
+Promised Land until all the full grown men of that day should have
+died. During these years almost all of that generation who had been
+afraid to go up into the land had died and their sons and daughters,
+who, at that time, had been children, or had not yet even been
+born, had now grown up to manhood. And they were a very different
+generation from what their fathers had been. In the first place they
+were different in appearance. Their fathers, who in youth had been
+slaves to Pharaoh, had grown up with backs bent by the burdens they
+had to carry. Many of them had been permanently weakened and even
+deformed by the hard treatment they had received in Egypt. But their
+children, who had grown up in the wilderness and had lived all their
+lives out of doors, with plenty of fresh air and healthful exercise,
+and with no one to make them work at labor that was too hard for
+them, grew up straight and sturdy, broad-shouldered and muscular,
+like well-trained athletes. They were as different in appearance as
+a poor peddler whom you may see carrying his pack on his shoulders
+is from the strong and vigorous farm hand.
+
+"Nor did they differ in appearance only, but also in character.
+Slavery had made cowards of their fathers. The slightest act of
+disobedience to the task-masters bringing instant punishment, they
+had learned to fear every enemy. No doubt their fathers had been
+warned in childhood never to attack an Egyptian no matter what he
+did, because they would in the end have to suffer for it. And so
+their fathers had become accustomed to thinking of themselves as too
+weak to fight and when they saw the Canaanite warriors they said,
+'We are like grasshoppers compared to them.' But their sons who had
+grown up in the wilderness did not know the meaning of fear. They
+were used to hardship and dangers, for the wilderness was beset by
+all manner of wild beasts and wild men also, and this had trained
+them to be brave. Moreover they saw from childhood up how God at
+every step helped His people, how He helped them at the Red Sea, how
+He fed them on Manna, etc., and they said to themselves, 'Since God
+is with us, we need not fear, what can man do unto us.'"
+
+You are now in a position to tell of the campaigns against Sihon
+and Og, stressing the overtures of peace, the rejection of which
+justified the invasion, and enlarging on the Israelites' sense of
+triumph which resulted from their victories, in which they saw the
+beginning of the realization of God's promise to give them the land
+of Canaan.
+
+This is a good point in the narrative at which to trace the route of
+Israel's marches through the wilderness and to locate the important
+places on the map.
+
+In telling the story of Balak and Balaam be careful not to leave
+the child with a superstitious belief in the efficacy of a curse,
+not only because superstition is in itself evil, but because the
+association of religion with superstition becomes very dangerous to
+the former when the child reaches an age at which he will in all
+probability see the unreasonableness of the superstition. Make it
+plain that Balak's sending for Balaam to curse Israel does not mean
+that Balaam actually possessed this power, but merely that Balak
+believed him to possess it in accordance with the superstition of
+his day. The point of the narrative should lie in the discomfiture
+of Balak, which teaches that when God is bent on blessing, no human
+being can effectively curse, and that God had destined Israel for
+blessing. Do not make this explanation as a digression from the
+story, but weave it into the narrative itself by suggestion as
+follows:
+
+"Now Balak, the king of Moab, had heard that there lived in
+Mesopotamia, a famous sorcerer named Balaam, and that whomever this
+Balaam blessed would be sure to have good luck, and whomever he
+cursed, bad luck, and, being very superstitious, as were most of the
+people in his day, he believed that Balaam really had this power,
+and so he sent presents to him to persuade him to come to Moab and
+curse Israel for him so that the Israelites should be defeated in
+battle."
+
+Do not attempt to rationalize the miracle of the ass's speaking to
+Balaam. If the child wants to know how it was possible for the ass
+to speak, answer that it is no harder for God to give an animal
+power to speak than a man. No baby is born with the ability to
+speak and we only learn to speak when God gives us the power and
+intelligence. By answering the question in this manner one attaches
+to the commonplace the mystery associated with the supernatural. By
+attempting to rationalize, one would reduce everything to the level
+of the commonplace. At a later age, when the pupil has developed a
+concept of natural law, this answer may not prove satisfactory, but
+it would be absurd to attempt a philosophic reconciliation of the
+natural and supernatural for children at an age when they lack the
+concept of either.
+
+
+
+
+CHAPTER XVI
+
+THE DEATH OF MOSES
+
+Numbers 27.12 to 23. Deuteronomy 31.14 to 34.12
+
+
+=Interpretation.= The Biblical account of the death of Moses in its
+impressive simplicity scarcely needs comment. It brings to a fitting
+end the story of the life-struggle of the greatest of the prophets.
+There is an infinite pathos in the thought of his never having set
+foot on the soil toward which he had been leading his people for
+forty years in the face of ingratitude, calumny and rebellion. But
+there is also a peculiar fitness in this fate for it lifts all his
+efforts in behalf of his people beyond the reach of any detraction
+based on a charge of self-interest. After he knows his destiny never
+to be permitted to enter the Promised Land, he continues with the
+same steadfastness to devote himself to his people. He rehearses
+their history and in words of passionate appeal admonishes them in
+song and prophecy to be faithful to the covenant, as the very life
+of the nation depended thereon. And he provides during his lifetime
+for a successor to his labors and secures for him the popular
+allegiance. Then, with his life-work completed but with all earthly
+reward for it withheld, he ascends the mountain to behold the Land
+of Promise and dies content with seeing in prophetic vision the
+consummation which a less divinely meek man would have demanded to
+see in realization. "No man knoweth of his sepulcher". As in life
+he was content to live for God and to give God the glory, so in
+his death he left no token which might attract to him the reverence
+due to the God whom he served, thereby saving Judaism from that
+man-worship to which other religions have fallen a prey by reason of
+their identification of their religion with the personality of its
+founder. "Now the man Moses was very meek, above all the men that
+were upon the face of the earth", (Numbers 12. 3) and, therefore,
+"There hath not arisen a prophet since in Israel like unto Moses,
+whom the Lord knew face to face; in all the signs and the wonders,
+which the Lord sent him to do in the land of Egypt, to Pharaoh, and
+to all his servants, and to all his land; and in all the mighty
+hand, and all the great terror, which Moses wrought in the sight of
+all Israel." (Deuteronomy 34. 10 to 12.)
+
+=Aim.= The aim of this lesson should be to cultivate in the child a
+reverent appreciation of the personality of Moses which would result
+not merely in the attempt to emulate his virtues, but in the desire
+to be faithful to his law in accordance with the sentiment expressed
+in the verse, "Moses commanded us a law, an inheritance of the
+congregation of Jacob." (Deuteronomy 33. 4.)
+
+=Suggestions to the teacher.= There is comparatively little
+narrative in this lesson and what there is will present no
+difficulty. When telling of how Moses addressed the people before
+his death, read well selected extracts from the Book of Deuteronomy.
+If the class has learned in its Hebrew work the translation of the
+שְׁמַע (Deuteronomy 6. 4 to 9) and וְהָיָה אִם שָׁמוֹעַ (Deuteronomy
+11. 13 to 21) or if the pupils have been taught to say them at home,
+include these portions among those selected and call the attention
+of the children to the fact that these words which they say daily
+are among the last words of Moses, which he wanted the people to
+remember after his death and to teach to their children, and that
+if we say them and live according to them we are carrying out the
+will of the great law-giver of our nation. This should serve to
+give an added meaning and value to the child's prayers and connect
+the history lesson with his daily life. Other passages adapted for
+reading to children are, Deuteronomy 3. 23 to 4. 10, also 4. 32-40
+and 28. 1-4, 30. 15-20 and 32. 7-18.
+
+In the discussion of the lesson with the class after its first
+presentation take occasion to review the life of Moses as a means
+of bringing out the salient traits of his character. Call for
+instances illustrating Moses' stern sense of justice, his courage,
+his modesty, his readiness to forgive, etc., and seek to get as many
+examples as possible so that the result will be in effect a review
+of the life of Moses. Be very careful not to make your questions
+too vague. Thus it would not do merely to say, "Who can tell me an
+incident in the life of Moses that shows his modesty?" inasmuch as
+the abstract noun "modesty" has little meaning to the child of the
+age at which this story is usually taught. It would be much better
+to say, "One reason that Moses was so great was because he was
+modest, that is to say, he never thought about the honor that others
+owed to him as leader, or felt boastful in his heart because of all
+the great things he had done, and was always ready to see the good
+in others and to admit whenever he was wrong. Can any of you give
+me any instance in the life of Moses to show that he did not think
+himself a great man? Can you give me an example to show that he was
+not anxious for honors? to show that he was ready to take the advice
+of others, or to admit that he was wrong when such was the case?"
+After having a sufficient number of answers illustrative of the
+modesty of Moses put them down on the blackboard thus:
+
+Moses was modest,
+
+1. He hesitated about leading the people from Egypt.
+
+2. He would not rebuke Eldad and Medad for prophesying.
+
+3. He veiled his face when it shone.
+
+4. He accepted the punishment for his sin without complaint.
+
+Then do the same with other traits of Moses' character, until every
+incident in the career of Moses is classified thus on the basis of
+its moral significance. The value of this drill is that it serves at
+the same time as a review not merely of the events of the life of
+Moses, but of their significance, and, moreover, provides exercise
+for the moral judgment of the pupils. The success of this exercise
+will depend very largely on the skill of the teacher in making his
+questions simple and brief and in putting them to the class in an
+animated manner, such as would make them fell that to find the
+correct answers was a sort of game that they were playing.
+
+After the main incidents in the life of Moses are thus classified
+on the blackboard in accordance with the traits of character
+they exhibit, another helpful exercise would be to let the class
+rearrange them in their chronological order and assign them to the
+three periods of Moses' life,
+
+1. His life before receiving the call to save his people,
+
+2. His opposition to Pharaoh,
+
+3. His leadership of the people in the wilderness.
+
+This second classification might serve as the outline of an essay on
+the life of Moses which the children might be requested to submit at
+the end of the term as summarizing their year's work.
+
+
+       *       *       *       *       *
+
+Transcriber's note:
+
+Minor typographical errors have been corrected without note.
+Irregularities and inconsistencies in the text have been retained as
+printed.
+
+The cover for the eBook version of this book was created by the
+transcriber and is placed in the public domain.
+
+
+
+
+
+End of the Project Gutenberg EBook of A Manual for Teaching Biblical History, by 
+Eugene Kohn
+
+*** END OF THE PROJECT GUTENBERG EBOOK 44754 ***