GCSE Religious Studies Judaism Practices - Workbook PDF

GCSE Religious Studies
Judaism Practices:
Workbook
Name: 1
Practices
Judaism is not just a religion, it is a
whole way of life. Over many
centuries of persecution, Judaism has
relied on family life for its continued
existence and to flourish. Children
learned through their families and the
practices and traditions (minhagim)
which were kept, and, at times this
was the only way to follow the
religion and keep it going. Much of
this unit is about how religion and
family life intertwine.
The halakha is Jewish Law. ‘Halakah’ is translated as ‘the path one walks’. In other words,
halakha is the way Jews should live their lives. It covers every aspect of life and is quite
comprehensive in giving guidance on behaviour. For example, it tells Jews about the
food they can or cannot eat, the types of materials they can wear, the jobs they can do,
how to keep themselves clean, how to worship, how to bring up a family, and much
more. It is possible and correct to consult the halakha about everything in daily life.
Another way to look at it is

to see halakha as giving a
spiritual significance to
everything done;
everything becomes an
act of worship, everything
links back to faith,
everything is a reminder of
G-d and one’s
relationship with G-d.
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The Law in Judaism
Judaism governs all aspect of Jewish life. Most of the Jewish law can be found in the
Tenakh. The Talmud is a written interpretation of the law.
The Tenakh
The Tenakh is the holy scripture of Judaism, as a whole. There are three parts: the Torah
(Law), the Nevi’im (Prophets), and the Ketuvim (Writings). The word ‘Tenakh’ comes from
the first letter in Hebrew of each of the three sections. The most sacred part of the Tenakh
is the Torah. It is this which is written onto scrolls for use in the synagogue and is read as a
whole each year there. This part is considered to be the word of G-d, written by Moses
and a crucial link between G-d and humanity. It is here we find the mitzvot, the rules
which make up Jewish law.
The Torah
The contents make up the religious

law of Judaism. It is believed that this
was told to Moses on Mount Sinai by
G-d, so it is of divine origin, hence
being considered the Word of G-d.
Some Jews believe it existed before
even the world existed, as part of
G-d’s divine law.
‘Torah’ means guidance or instruction. Following its rules means that the Jewish people stay close
to G-d. These rules also separate Jews from other people in that they follow a specific path, which
is true of any religion when fully followed. This is part of the 3rd covenant, which G-d made with
Moses.
The Torah contains two types of law: mishpatim (judgements) – laws which are obvious to follow,
such as ‘do not kill’, and chukim (statutes) – laws to be followed as a test of faith, such as the food
laws.
The Torah is absolute, eternal and relevant everywhere, forever.
At synagogue on Monday, Thursday and Saturday a prescribed portion of the Torah is read. It is
divided into 54 portions, and beginning on the festival of Simchat Torah, the final portion (from
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Deuteronomy) and the first portion (from Genesis) are read in the synagogue. Over the year, the
whole of the Torah is read from start to finish in order.
Study of the Torah is crucial and many (particularly Orthodox) Jews devote their lives to this study.
In Israel, up to 60% of ultra-Orthodox Jewish men are in full-time, state-financed study of the Torah
instead of working.
The Nevi’im
These are the books of the prophets; their stories and their teachings. Prophets are people chosen
by G-d to guide humanity and make pronouncements for G-d; often warnings about behaviour.
They provide a historical narrative of early Judaism, as well as religious interpretations of those
events and revelations from G-d. They also try to show the character of G-d through these events.
Some people see the prophets as ‘G-d’s spokesmen on Earth’; a way to show that their main role
was to obey G-d and deliver G-d’s message. This was not always their preference though. They
story of Jonah is an example of that, he tried to avoid doing what G-d wanted him to, got
swallowed by a whale and finally agreed to do as he was told.
The Ketuvim
These are a range of literature, from books of poetry (e.g. Psalms) to books of historical stories
(.e.g. Daniel), to books of philosophical debate (e.g. Job).
Ketuvim means ‘writings’, and they are a collection of unconnected books. However, there is an
underlying theme. Every book demonstrates a commitment to G-d which has been forged
through difficulty and hard work.
Five books from the Ketuvim are also known as Megillot, and are used in specific festivals. These
are Song of Songs (Pesach). Ruth (Shavuot), Lamentations (Tishah B’Av), Ecclesiastes (Sukkot), and
Esther (Purim).
Tasks:
1. Explain the belief that Judaism is a ‘way of life’.
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2. What is the Tenakh? What are its parts?
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3. Explain the two different types of law in the Torah.
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4. What is the purpose of the Nevi’im?
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5. What is the purpose of the Ketuvim?
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6. “The Torah is the only important part of the Tenakh.” Do you agree with this statement?
Explain your opinion. Give an alternative view.
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7. “Holy books are not relevant in life today.” Give reasons to agree and disagree with this
statement. Refer to the Tenakh in your answer.
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The Talmud
The Torah has laws for Jews to follow, but it was quickly realised that the laws did not give
everyone an obvious answer to every question, and that life being as it is, it is difficult to
apply the same law to every situation. Whilst the Torah is ‘timeless’, it still needs to be
interpreted and applied if a person is to follow it correctly. The Talmud sets out to do this.
The Talmud is the entirety of Jewish civil and religious law, including commentaries on the
Torah.
The Talmud
The central and key aspects are the

Mishnah, which is a study of Jewish law.
The Mishnah can be seen in the image in
the middle, in red.
The Gemara is a commentary on the

Mishnah, seen in yellow. Immediately
around it are the references to the Torah
and the Tenakh, so the reader can see
where the origins of this Mishnah come
from in their religion.
Rabbi Yehudah ha-Nasi (also known as

Rabbi Judah the Prince, who lived in the
second century CE) was responsible for
the most famous Mishnah, which splits the law into six categories and comment on each.
These categories are: laws on agriculture and benedictions, festivals, women, civil law,
sacred things, cleanliness.
The Gemara, meaning ‘completion’, is the completed discussion of the law. It is written
beside the part of the Mishnah it relates to, and its aim is to discuss, explain and simplify
the Mishnah.
Around the central text are two sections of commentaries. On its left, the Tosafot are
commentaries which were written in the Middle Ages, and on its right is commentary by
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Rabbi Solomon ben Isaac (Rashi) from the eleventh century CE. The bottom left and
bottom right sections are more commentaries: by medieval Rabbis (on the left) and more
recent ones (on the right).
In the outside left and right of the page, you can see references ‘The Talmud is really
to Jewish law (left) and Talmud (right), so the reader is able to about the
conversation, and the
look up other laws which relate to the commentaries or are conversation never
referenced in them. This helps their understanding. ends.’
Rabbi Dov Linzer
The line of text at the top is like a title line, telling you the page
number, what you are reading about, etc.
‘If the Tenakh is the
Why is the Talmud important? cornerstone of
Judaism, then the
The Talmud is important because it helps a Jew to understand G- Talmud is the central
pillar.’ Rabbi Adin Even
d’s law and so live a correct life. The laws are there, but not
Israel Steinsaltz
absolutely clear. They might tell you that you have to do
something, but not how to do it, for example: that meat has to be from a ritually
slaughtered animal, but not what constitutes as ritual slaughter.
The Torah is part of the Covenant made with G-d and Moses and is how Jews can
understand how to fulfil the Covenant. Time changes how people live and what people
do, and even though the Torah is timeless, it does not mention many things, for example
new technology. The commentaries apply today’s problems to Torah law.
It has been said that the Talmud has moulded the Jews as a nation. Many aspects of
Jewish culture are connected to, or are based on, or are inspired by the Talmud.
Talmud means ‘study’. This is important because Jews don’t must memorise the Talmud,
they study it. So study brings greater understanding of the Torah and so helping Jews to
follow G-d’s commands more effectively.
The Midrash
The Midrash is a kind of literature written by Rabbis. It means ‘story telling’ and explores
the ethics and values in texts from the Tenakh. There are two kinds – haggadah (story)
and halakha. It is used to interpret the texts or answer questions which arise from them,
questions which are not clearly answered from the text itself.
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Tasks:
1. What is the Talmud and why does it exist?
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2. What is the Midrash?
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3. What is the Gemara and what does it mean?
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4. What can be found on the outside left and right of the page?
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5. Explain why the Talmud is important.
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6. “Jews only need the Mishnah to understand how G-d wants them to live.” Do you agree
with this statement? Explain your opinion. Give an alternative view.
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Jewish Dietary Law
Kashrut is the word that covers things that meet Jewish religious requirements. It is used
mostly in describing the food laws and to indicate which foods are edible. The food laws
are a good way to keep the Jewish people as a distinct group; G-d’s way of separating
them from others as the ‘chosen people’.
Where do the rules come from?
The key sections of the Torah are Leviticus 11 and Deuteronomy 14, which explain the
animals that can be eaten (kosher) and the animals which are ‘unclean’ and cannot be
eaten (treyfah).
Deuteronomy 14:
You shall not eat any abomination.
4These are the animals that you may eat: ox, lamb, and kid,
5gazelle, deer, and antelope, ibex, chamois, bison, and giraffe.
6And every animal that has a split hoof and has a hoof cloven
into two hoof sections, [and] chews the cud among the animals
that you may eat.
7But you shall not eat of those that chew the cud, or of those
that have the split hooves: the cloven one, the camel, the hyrax,
and the hare, for they chew the cud, but do not have split
hooves; they are unclean for you.
8And the pig, because it has a split hoof, but does not chew the
cud; it is unclean for you. You shall neither eat of their flesh nor
touch their carcass.
9These you may eat of all that are in the waters; all that have
fins and scales, you may eat.
10But whatever does not have fins and scales, you shall not
eat; it is unclean for you.
11You may eat every clean bird.
12But these are those from which you shall not eat: The eagle
[or the griffin vulture], the ossifrage, the osprey;
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13and the white vulture, and the black vulture, and the kite after
its species;
14And every raven after its species;
15And the ostrich, and the owl, and the gull, and the hawk after
its species;
16The falcon, and the ibis, and the bat;
17And the pelican, and the magpie, and the cormorant;
18And the stork, and the heron and its species, and the
hoopoe, and the atalef.
19And every flying insect is unclean for you; they may not be
eaten.
20You may eat any clean fowl.
21You shall not eat any carcass. You may give it to the stranger
who is in your cities, that he may eat it, or you may sell it to a
foreigner; for you are a holy people to the Lord, your G-d. You
shall not cook a kid in its mother's milk.
If the ‘kosher’ animals are not ritually slaughtered, their mean it unclean, making it not
kosher. Also, there are parts of kosher animals that are not to be eaten, for example, the
internal fat of cattle, lamb and goat, is considered in the same way that blood is (as the
‘seat of life’), to is treyfah. This used to be burnt as sacrifice in the temple. The meat must
be clean of blood. The sciatic sinew (which runs from the spine down the leg) must have
been removed.
All fruit, vegetables and pulses can be eaten, and with either meat or milk because they
are neutral (parev). However, they should have been washed and checked for bugs and
insect, which are not kosher.
Milk and milk products are fine to eat, but there are rules about combining these with
meat. Deuteronomy 14 (above) states: “You shall not cook a kid in its mother’s milk.”
Observing dietary laws is very deep-rooted in Judaism. Many Jews keep dietary law very
carefully, others loosely, and some do not keep it at all. However, all are at least aware of
it. This, perhaps beyond all other factors, has prevented the Jews from being assimilated
to other nations and, considering the Jews have usually lives in non-Jewish countries
throughout their history, it is to be respected that dietary laws train people to master their
appetites, which is important when you think that food is a limited resource – especially
meat!
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Tasks:
1. What is ‘kashrut’?
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2. What is ‘kosher’?
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3. What is ‘treyfah’?
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4. Name four animals that can be eaten, if they are ritually slaughtered.
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5. What is ‘parev’?
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6. Explain how the dietary laws have been important in Judaism.
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7. “It is fine for Jews to eat non-kosher food is there is no kosher meat available.” Do you
agree with this statement? Explain your opinion. Give an alternative view.
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Dietary Law, contd.
Ritual Slaughter
Any meat that a Jews cooks and consumes

must have come from an animal which:
1. Is allowed by scripture
2. Has been ritually slaughtered
The animal has to be slaughtered by a schochet

(qualifies kosher slaughterer), through a quick,
deep stroke across the neck with a perfectly sharp blade. This leads to rapid blood loss
and death. It is recognised as the most humane way to kill animals. A schochet is not only
trained to be a butcher, he should be recognised as a
good man and should be well-trained in Jewish law.
Kosher butchers are regularly checked by the Bet Din

(rabbinical court) to ensure they are observing kashrut at
all times. They receive certification so that their
customers can be sure of keeping the law.
Draining of Blood
The blood is the life of the animal (Leviticus 17:11) and is forbidden to Jews. So, the
schochet will have removed most of the blood from the meat by the way they
slaughtered the animal. The remaining blood is removed by one of three processes:
 Broiling
 Soaking
 Salting
Each of these processes takes time. This has to be done within 72 hours of the slaughter. It
is most common to buy meat that has already gone through the process.
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Meat and Milk
The Torah commands in three places to “not

boil a kid in its mother’s milk,” which is
explained by the Talmud to mean: no eating,
no cooking, no benefiting from a mixture of
meat and milk. For Jewish people this has
meant not eating meat and milk products in
the same meal, or within six hours of each other (though this is reduced to three hours for
meat after milk by many Jews).
Historically, we know that the Canaanite people

(enemies of the Israelites in the early period of the
religion) ate meat and milk in one of their rituals, so
this may be why Jews were not allowed to – it clearly
distinguished the Jews from other people.
There is also a sense of compassion. To have a

mother seeing her child or vice versa being killed or
cooked would be cruel. This assigns dignity and
sanctity to the lives of both.
There are many non-milk replacement products now, which makes it easy to feed a
mixed group of people the same meals. Many commercial businesses make good use of
these products, for example, using ‘creamer’ in coffee, not milk.
Jewish Cuisine
There are lengthy traditions in Jewish

cooking. Two distinct cultures exist in the
food of Ashkenazi (Orthodox, North East
European), based around stews, etc; and
Sephardi (Spain and the Mediterranean)
with its meze culture.
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Tasks:
1. What are the two requirements for kosher meat?
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2. Explain what is meant by ‘ritual slaughter’.
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3. Why must kosher meat be drained of blood?
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4. Which three processes can remove blood from meat?
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5. Explain the rules about meat and milk.
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6. Explain the argument from compassion regarding meat and milk.
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7. “It is not difficult to keep a kosher diet in the UK today.” Do you agree with this statement?
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The Synagogue
History
The Synagogue is the place of worship for Judaism. It is
a special place to worship G-d, It is also a place to
study the Word of G-d and law, hence it is also known
as ‘shul’ or ‘school’.
The idea of having a special place for worship goes

back to the beginnings of Judaism. Moses received
the instructions to build a special sanctuary
(Tabernacle) in which sacrifices were to be made, and
which housed the Ark of the Covenant, with the Ten
Commandments. Until the Jewish people had their own homeland, this sanctuary was
mobile.
In the tenth century BCE, Solomon ruled a Jewish kingdom and the first major Temple was
built in Jerusalem, within which was the ‘Holy of Holies’, housing the Ark. This Ark was lost in
the sixth century BCE, when the Temple was destroyed. A new Temple was built in the
fourth /fifth century BCE, which was finally destroyed by the Romans in 70CE. If you go to
Jerusalem today, you can see the remnants of the Temple, which include the Western (or
Wailing) Wall, which is an external extension of the Temple complex. Today, there is a
mosque where the Temple used to stand. Throughout the time of the Temples, animal
sacrifices had been made there, with Jews being
required to attend the Temple at three festivals
during the year. Once the final destruction
occurred, animal sacrifice ended with the
practice of having ‘high priests’. From this point,
the rabbi became more important, until it was
made a requirement that each synagogue
should appoint such a person, as a preacher and
scholar.
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The first time synagogues are mentions historically is in the sixth century BCE. Jews were
exiled in Babylon (modern-day Iraq) and they could not go to the Temple. ‘Synagogue’
comes from a Greek word which means ‘bringing together’, showing that Jews came
together. The synagogue was a place for study and prayer. The first archaeological
evidence for synagogues dates from the third century BCE, with actual synagogues still
existing in Palestine from the first century CE.
Why is the Synagogue important?
The Synagogue emphasises the

idea of community as it brings
together the whole congregation
to worship G-d.
Also, it gave a space for the saying

of specific prayers which require a
minyan (ten men), for example,
the Kaddish payer which is both a
prayer that praises G-d and
expresses a yearning for the
establishment of G-d’s kingdom on Earth. It is said at every service.
Importantly, the Synagogue is a house of worship – a Bet Tefilah.
Many Jews use the synagogue as a place of study (of scripture and law) for long periods.
Similarly, it is a place of
teaching, where Jewish
children can learn more
about their religion and
history. Its role in the
community means that
many synagogues also
provide space for
meetings, event and
celebrations such as
weddings.
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Tasks:
1. Where does the idea of having a special place for worship come from?
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2. What happened to the Temple in 70CE?
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3. How did the ‘rabbi’ become important?
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4. Why are synagogues important in Judaism?
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5. “The most important role of the synagogue is as a place of worship.” Do you agree with this
statement? Explain your opinion. Give an alternative view.
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Key Features of a
Synagogue
From the outside, many synagogues are quite plain. Often, the Star of David and/or
a menorah mark it out as a synagogue.
Synagogues have many windows, often at a high level to let light in, and often with a
stained glass to aid reflection and worship. They are usually rectangular and face
towards Jerusalem.
There are a number of features that make the synagogue

recognisable when you step inside. You would expect to see
symbols such as the menorah, Star of David, Lions of Judah
and the Ten Commandments.
Also, specific furniture, such as the pulpit for sermons in certain

synagogues, the Rabbi’s seat and a woman’s gallery/section in Orthodox
synagogues.
There are three important elements of the synagogue:
1. Aron Hakodesh
2. Ner Tamid
3. Bimah
Aron Hakodesh
This is also known as the Ark of the Covenant (Ark) and is

found at the front-centre of a synagogue and is the most
important part of the building. It houses at least one
Torah scroll, which is used in services and is the most
sacred object in Judaism. In the UK, it will be in the
Eastern Wall, as when praying, Jews must face
Jerusalem. It represents the Holy of Holies, which was the
most sacred part of the Temple. In today’s synagogues,
this is like a cupboard in the wall. It has a curtain over it
(called a parokhet) to safeguard and glorify the
contents. Traditionally, the Lions of Judah holding the Ten
Commandments are painted above the Ark.
Ner Tamid
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In the Tenakh, Jews were commanded to keep a lamp
burning in the Tabernacle all the time. ‘Ner Tamid’
means ‘perpetual lamp’. It is always kept alight and
represents the idea of the Torah having meaning and
value always, and the merit of the Jewish faith (as if a
light in the darkness of the world).
Traditionally it was an oil lamp, though in modern

synagogues it is usually not (for convenience and
safety), and it always hangs above the Aron Hakodesh.
Many see it as a symbol of Israel; destined to be the
‘light of nations’ in Isaiah 42:6, but also the idea that
Israel should always exist as a nation.
Bimah
The Bimah is an elevated reading platform, from which

the Sefer Torah is read during services. Traditionally,
when the Sefer Torah was read, everyone would stand.
In modern synagogues, the bimah is raised and
represents the sanctuary in the Temple. Once the scrolls
are in this holy place, in some synagogues, the
congregation sit down (having been standing whilst it
was brought from the Ark). People physically look up to the Torah on the bimah,
emphasising its importance and sanctity.
The bimah should be in the centre of the synagogue, symbolic in a number of ways:
 When the Temple existed, an altar was in its centre, so too does the bimah
 The Torah is read from the centre to show that its teachings should go out to the
whole world
 It recalls that the tabernacle
was in the centre of the
encampment when the
Israelites were living in the desert
before reaching the Promised
Land
 Practically, having the Torah in
the centre of the synagogue
means that it is equally audible
to everyone at the service
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Tasks:
1. Which features mark a building as a synagogue? (Name four)
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2. What is the Aron Hakodesh and why is it important?
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3. What is the Ner Tamid and why is it important?
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4. What is the Bimah and why is it important?
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5. “The Aron Hakodesh is the most important part of the synagogue.” Do you agree with this
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21
Synagogue Diversity
Apart from the physical differences between the synagogues from different Jewish
denominations, the names used by Jews for their place of worship varies:
 Orthodox and Hasidic Jews – ‘shul’ or ‘school’,

showing it to be an important place of study
 Masorti Jews – ‘synagogue’, meaning ‘place of
assembly’
 Reform Jews – ‘temple’, to reflect its role as a
central place of worship
These terms give us an idea of the key role seen by

different groups.
Key differences between Orthodox and Reform Synagogues
o Men and women have separate sections in an Orthodox synagogue

o In Reform, all face towards the Aron Hakodesh when seated, whereas in the
Orthodox, they face the bimah
o In Orthodox, the bimah is usually central to the room; in Reform, it will be a raised
platform at the front, where Aron Hakodesh is
o Orthodox refer to it as ‘shul’ (school); Reform refer to it as ‘temple’
If you visited twenty churches, you would see that none are exactly the same. The same is
true for synagogues (and other religious buildings) – they are all at least a little bit
different. Local and national culture also affect what they look like, but more importantly
the strand or branch of the religion that the building belongs to has an impact on what it
will look like.
“The synagogue is, most importantly, a place of study.” Do you agree with this statement? Explain
your opinion. Give an alternative view.
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22
Public and Private Worship
Every aspect of Jewish life can be seen as an act of worship – devotion to G-d. Many acts
of worship take place in the synagogue, however many also take place at home.
Daily Service
Study Festivals
Israel
Prayers for
Dependence
the Sick
Day
Worship in
Yarhzeit
the Holocaust
Synagogue
Memorial
Bar/Bat
Shabbat
Mitzvah
Funeral Marriage
Circumcision
Study Festivals
Prayers for Children's
Worship
the Sick Prayer
Anniversaries
in the Shabbat
Home
Dedication of
Havdalah
Home
Mourning Meals
Period (Shiva) (thanksgiving)
23
As you can see from the diagrams, there are areas of overlap that reinforce the idea that
the home and family are key to the Jewish faith.
Why is it important to worship?
o It forms a part of the Covenant with Abraham, so is a duty

o It shows devotion
o It is a mitzvot; a law to keep
o It keeps a person mindful of G-d’s presence throughout the day
o It is an act of praise to G-d
o It brings a community together
Jews can worship G-d at anytime and anywhere. A simple prayer might be said. They
might take part in congregational worship (public) or they might devote time to religious
study. They might dedicate any actions to G-d as an act of worship.
Tasks:
1. What is worship?
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2. Which types of worship can be done in the synagogue that cannot be done at home?
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3. Which types of worship can be done in at home that cannot be done in the synagogue?
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4. Explain why worship is important to Jewish people.
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24
Worship in the Synagogue
Being dressed ready for worship
Jews wear a kippah, tallit and tefillin for prayer. Most

of the men in an Orthodox act of worship will wear all
three, though few in Reform synagogues will. All males
will have their head covered, usually by a kippah.
However, it is crucial that people attending the
synagogue dress well and they do not wear scruffy
clothes. They should take care of their appearance.
This is simply a matter of respect.
Key People
The rabbi is the spiritual leader of a Jewish community.

They may lead worship, though as it is scripted, others
can also. This person (always male in Orthodox
synagogues) must be of good character and will
have studies Jewish law and teachings to a very high
level at a yeshivah (Torah school) and then rabbinical school. They are often aided by a
cantor, who sings at points throughout the service, leading the congregation through
prayer, particularly at Shabbat and festival services. There has to be a group of ten adults
for an act of worship to take place, this is called a minyan.
The Structure of Worship
Worship is built around the reciting of different prayers. Two books are key: the siddur (or
prayer book), which details the words and prayers which are said throughout a service,
and the chamash, which is the Torah in printed form. Depending on which prayer-time in
the day, the prayers said will vary. The key prayers are the Shema, the Amidah (18
blessings), the Kaddish and the Aleinu prayers. On Monday and Thursday, a portion of the
Torah is read, whilst on Saturday, both the Torah and the Haftorah (Prophecies) are read.
There are differences between the different groups within Judaism. For example, the
number of prayers and reading, and the exact choice of them all vary. Not every
synagogue has its own rabbi or cantor – anyone can lead the service (as long as they are
of good character and knowledgeable about faith).
25
Tasks:
1. What is the difference between Orthodox and Reform items worn in worship?
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2. Who is the rabbi and who is the cantor?
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3. What is a minyan?
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4. Which two books are key to Jewish worship?
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5. “Jews should dress well to attend synagogue.” Do you agree with this statement? Explain
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26
Prayer – The Shema
The Hebrew word for prayer is ‘tefillah’ and comes from a
word that mean to judge oneself. This shows that, for Jews,
prayer should be a time for reflection and thinking about
how they are doing in their relationship with G-d, and in
following their duties on Earth and not about begging G-d
to change things.
There are many prayers, blessings and benedictions used in Judaism. In this guide, we will
look at four – all of which are used in synagogue services. They are all found in the Siddur
(prayer book), so it is not necessary to know them by heart. However, many Jews learn
them. It is not just about the worlds, though. Judaism has many traditions (minhagim), and
these along with the teaching of rabbis, have also shaped how the prayers are said and
what is done whilst saying them.
The Shema
This is the declaration of faith. ‘Shema’ is the first

word in Hebrew of this declaration, meaning
‘hear’ or ‘listen’. It must be recited three times
daily in prayer, but it is a duty to recite it generally
during the day as well. The Shema is taken directly
from three paragraphs in the Torah: two from
Deuteronomy and one from Numbers.
The way the Shema is said varies: Orthodox Jews

see it as study, so remain seated; Reform Jews
stand during the Shema as a form of respect.
All Jews say it aloud and clearly, because they are

saying the basic beliefs of their faith. It is common
to see Jews close/cover their eyes to focus
completely on the words in the first verse of the
Shema, as Jewish law demands this level of
concentration. It is also common to see those
wearing tallit holding the tzitzit (fringes) in their left
hand whilst reciting the Shema. In its third
paragraph, it mentions these three times, so it has
become a custom to kiss the tzitzit as a sign of
affection for the law, after the last word of the
Shema has been said.
27
What does the Shema say?
It begins, ‘Hear, O Israel, the Lord is our G-d, the Lord is One G-d.’ This is a fundamental
belief of Judaism, from which all other beliefs and the law flow. Then there is a sentence,
‘Blessed is the name of His Glorious Majesty forever and ever.’ This used to be said by the
congregation in the temple in Jerusalem after the priests had said the first sentence. It is
not actually from the Torah, so it is said quietly. Then there are three paragraphs, all from
the Torah. These are about: G-d and religious duties to demonstrate love to G-d; about
accepting the laws and the consequences of breaking or following them; about the
mitzvot to wear tzitzit, mentioning the Exodus from Egypt.
Differences in Jewish Denominations
Reform Jews in the USA do not include all of the second two of these passages – they
have a different idea about G-d’s retribution (what G-d will do if the mitzvot are not
followed), and do not accept the mitzvot to wear tzitzit, so these parts are omitted from
their Siddur. British Reform Jews, however, say them.
28
Tasks:
1. For Jews, what is prayer a time for?
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2. Where can the prayers be found?
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3. What is the ‘Shema’ prayer?
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4. Explain how the Shema prayer is said.
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5. Explain what the Shema prayer says.
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29
Prayer – The Amidah
The correct term for this prayer is the Shemonah Esreh
or the 18 blessings. It is known as the Amidah because
it is said whilst standing, and ‘Amidah’ means
‘standing’.
There are actually 19 blessing within the prayer now.

Traditionally, a new blessing was added as significant
things happened throughout history. By 5th Century
BCE, 18 blessings were in place. The 19th was added
in the 1st Century CE. The blessings take a specific
and logical order, so they start with being clear on
how important G-d is, far beyond humans, moving
through limitations of being human, to the request to
accept prayers and the hope for peace. They can also be split into three groups: three
blessings of praise, then 13 of requests and, finally, three of gratitude.
Most Jews follow the views of Maimonides (the man responsible for the Mishneh Torah) on
how they say the Amidah) always standing, always facing Jerusalem). I Samuel 1:13 says
that Hannah spoke to G-d merely by moving her lips – soundless – and so the Amidah is
said in that way, as if the sound comes from the heart. During the prayer, rabbis have
ruled Jews must bend their knee at the words Barukh, then bow at Attah, standing up
straight at Adonai. This happens four times.
The Amidah is very sacred, as is the person’s space when saying it, so it is traditional to
take three steps forward and back before beginning. At the end of the prayer, a Jew
bows to the left, then to the right, and once again takes three steps backwards. Both
actions represent approaching and leaving the presence of the King/Queen. They only
return to their original place when the cantor begins his repetition of the Amidah. During
this, the congregation will say ‘Amen’
after each blessing.
The Amidah is modified for special

occasions, for example, on Shabbat or
on a festival celebration, but will always
keep the first and last three blessings
the same. It is said during each of the
three daily prayers. Once begun, it
must be completed.
30
Tasks:
1. What is the Amidah prayer?
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2. How many blessings are in the Amidah and how were they included?
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3. Who was responsible for the Mishneh Torah?
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4. Explain how the Amidah prayer is said/carried out.
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5. Why do you think the Amidah must be finished, once started? Explain your opinion, showing
an awareness of at least one other point of view.
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31
Prayer – The Kaddish
‘Kaddish’ means ‘holy’. It is a hymn of praises to G-d, beginning ‘May His great name be
exalted…’ It can only be said if there is a minyan (ten men), as with the Amidah, so is
recited at the synagogue each prayer time each day. It is in the Siddur.
There are different Kaddishes, the most commonly known

being the mourner’s Kaddish. A Midrashic text explains its
value to the deceased, but Jewish scholars have also shown
it is of value to the living. Essentially, the congregation are
praising G-d to remin d themselves that death and loss are
part of a greater plan, so words of the Kaddish in praising G-d
help mourners restore their own faith and attachment to G-d.
The Kaddish is recited aloud whilst standing. It is a call and

response prayer, which means that one person says a phrase from the prayer and the
congregation make a response.
Prayer – The Aleinu

The Aleinu is a closing prayer of a synagogue service, and
actually combines two prayers. It is a prayer to praise G-d
and restate a Jew’s dedication to G-d as one of the chosen
people for whom there are many difficulties because of that
choosing. It also reminds everyone that G-d’s rule is without
end – eternal.
On ending the service, each person is reminded of G-d, His

power and splendour; that all hope is in G-d and the wish to
see G-d. They are making a commitment to G-d, dedicating
themselves again to Him. As a mark of that commitment,
many Jews will bow their knee towards the Aron Hakodesh,
as if they are bowing to G-d.
32
Tasks:
1. What does ‘Kaddish’ mean?
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2. Which is the most commonly known Kaddish?
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3. How is the Kaddish recited?
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4. What is a ‘call and response’ prayer?
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5. What is the ‘Aleinu’ prayer?
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6. Explain the importance of the Aleinu prayer.
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33
Prayer at Home
Not every Jew can get to the synagogues to pray for each of the required three prayer-
times. Also, women do not attend synagogue except for on Shabbat. Therefore, private
worship is common in Judaism. Since worship is based around prayer, it is a case of saying
prayers which do not require a minyan (ten men). These are personal prayers, which
require a person to be suitably prepared for prayer (both mentally and in appearance).
Kavanah is the mind-set for prayer. It is

about having the right intention and
focus. Just repeating the same prayers
daily might lead a person to repeat
them mindlessly and unthinkingly, so
people need to have the right mind-set. Additionally, a person should be clean and tidy
for their prayer as a sign of respect for G-d and for what they are about to do.
Kippah
Also called a Yarmulke. This is a skullcap worn by

Jewish men, though many woman also cover their
heads, including with a form of kippah in the different
traditions of Judaism. Covering the head is the Jewish
way of showing respect, and to pray with the head
uncovered would be breaking important rules of faith.
Tallit and Tzitzit
The tallit is a prayer shawl with four corners and

a hole in each corner. However, once the tzitzit
(fringes) are attached, it becomes a sacred
item, fit for prayer. It is common for there to be
blue in a prayer shawl, which represents G-d.
However, some Jews wear an all-white tallit,
showing atonement and forgiveness. Jews will
wear the tallit across their shoulders and some
over their heads when praying. It has to cover
the body, hence the practice of very large
shawls being used. This represents that the
person wants to wrap themselves in G-d’s will.
It is the custom of many denominations of
Judaism that a man only begins to wear the
tallit regularly after marriage; however, some
Jews wear the tallit from their Bar Mitzvah.
34
The tzitzit are the fringes which are affixed to each of
the four corners of the tallit. They are twisted strands,
tied and knotted, which hang loose. ~They represent
the mitzvot, as well as the four corners of the Earth; the
idea is that the commandments are relevant
everywhere. Specific prayers, for example, when
reciting the Keriat Shema (Shema in Hebrew), require
the holding of tzitzit in the left hand opposite the heart
to show love for G-d and the commandments and as a
physical reminder of the commandments.
Tefillin
These are two small boxes with straps which

are worn on the forehead and arm. Each
contains parchment on which is written four
passages from the Torah. They are on one strip
for the arm and individual parchments for the
head. These items are put on after the tallit.
When being put on, the tefillin help the wearer to focus
their mind on the act of praying. Prayers are said at each
stage as the items are put on. The arm tefillah points to the
body, towards the heart, as a reminder of G-d’s love and
of love for G-d and the commandments. The head tefillah
symbolises constant awareness of G-d.
It is important for Jews to wear tefillin for prayer. The

Talmud says many times that they must. The tefillin help a
Jew to focus on their past history, present duties to keep
the mitzvot and their future destiny. Having said that,
Shabbat does not require the wearing of tefillin because
the day already
symbolises the
Covenant with G-d.
Siddur
The Siddur is the prayer book with all the prayers and
words to be read at any prayer time. It is the guide
for the period of prayer to be carried out.
35
Tasks:
1. What is the kippah and what does it symbolise?
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2. What is the tallit and what does it symbolise?
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3. What are the tzitzit and what do they symbolise?
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4. What are the tefillin and what do they symbolise?
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6. “It isn’t necessary to dress for prayer.” Do you agree with this statement? Explain your
opinion. Give an alternative view.
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36
When to Pray
Jews pray three times every day. The first prayer is shacharit, in
the morning. It recalls when sacrifices were made in the
temple, and when Abraham chose to pray. He wanted to start
his day with G-d, which then set him up to follow G-d’s
commands.
The afternoon prayer is minchah, to reflect when afternoon

sacrifice took place in the temple and follows Isaac’s timing for
prayer. The pray to G-d at this time is to interrupt the day and
remind oneself of G-d’s supreme importance.
The evening prayer is maariv, after Jacob’s practice. By

praying in the evening, Jews can ensure that G-d is the last
thing on their minds before going to sleep.
On Shabbat, High Holy Days and the new Moon, as additional prayer, musaf, is added,
traditionally combines with the shacharit prayer. This parallels the extra sacrifice that was
brought in the temple.
The importance of prayer
Jews pray because:
 It is a mitzvot (commandment)
 It shows devotion to G-d and a desire to be close to G-d
 It allows them to do what is right
 It allows them to get into the right frame of mind for prayer
 It allows them to prepare for the day and reflect on the day
 It is tradition: Jews have prayed since the start of the faith and many of the prayer
come from historical times
37
 Prayers link Jews with the Jewish community – past, present
and future
 Prayer is a cleansing act, giving a sense of well-being and
purification
 It is communication with G-d
Prayer at home versus prayer in the synagogue
In Judaism, prayer is also about communicating with G-d, but also

with other Jews. The rabbis said that congregational prayer was more
important because the most important prayers (Amidah, Kaddish,
Baruch Hu) all demand a minyan (ten men) for their recitation.
Maimonides said that G-d always answers the

prayers of a community. Of course, it is also true that
when people pray together in their place of worship,
they can see the prayers being said and followed
correctly, so they avoid mistakes, whereas when
praying along, they could teach themselves
incorrectly, and so offend G-d. Additionally, the
language of the prayers is to say ‘us’ rather than ‘I’,
which shows that a group should be saying the
prayer, not the individual.
However, in many traditions of Judaism, women do not attend the synagogue other than
for the Shabbat service, so they might have a much-reduced chance to pray in this way.
Some might say this is not fair. Additionally, G-d sees everything and so it should be
possible to pray anywhere at any time. This means it actually does not matter where
prayers are said, or how
they are said, what matters
is the sincerity of them.
G-d being everywhere is

known as G-d’s
‘omnipresence’. The image
on the left, although
comical, wouldn’t be
acceptable in Judaism
because no images or
drawings of G-d are
permitted: “Do not make
false images.”
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Tasks:
1. Explain the reason behind several daily prayers.
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2. Explain why prayer is important for Jews.
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3. What is an advantage of praying in the synagogue, rather than at home?
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4. What is an advantage of praying at home, rather than in the synagogue?
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5. “All prayer should take place in the synagogue.” Do you agree with this statement? Explain
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39
About Shabbat – Friday
Exodus 31: 16-17
“And the children of Israel shall keep the Sabbath to

observe the Sabbath throughout the generations,
for a perpetual covenant. It is a sign between Me
and the Children of Israel forever, for six days the
Lord made Heaven and Earth, and on the seventh
say He ceased from work and rested.”
Deuteronomy 20:8
“Remember the Sabbath Day to keep it holy… for

six days the Lord made Heaven and Earth, and
rested on the seventh day.”
Exodus 20: 9-10
“Six days you shall labour and do all your work; but on the seventh day, which is a
Sabbath in honour of the Lord your G-d, you shall not so any work, neither you, nor your
son, nor your daughter, nor our male or female servant, nor your cattle, nor the stranger
who is within your gates.”
About Shabbat
Shabbat is the Jewish day of rest, beginning at sundown on Friday and ending when the
starts are out on Saturday evening. Jews keep Shabbat because they must – it is a
commandment and part of their Covenant with G-d. It reminds them that G-d created
the world and they are copying G-
d’s example of resting from
important work. It is the only ritual
mentioned in the Commandments:
Remember the Sabbath day, to
keep it holy. Families have passed
on the traditions and laws of
Shabbat to their children.
Not working on Shabbat
The Talmud forbids 39 areas of work on Shabbat. Many people think that ‘work’ can
mean anything you do, but ‘work’ only actually covers melachah tasks (creative tasks, or
ones that exercise control over a person’s environment). This word is only used in the Torah
in terms of Shabbat and building the Tabernacle, so the rabbis worked out the categories
40
of forbidden work from what was needed to build the Tabernacle. However, the principle
of pikuach nefesh (to save a life) overrides Shabbat rules on work.
Getting ready for Shabbat
Shabbat is a sacred time, so a person cannot just

go straight from the hassle of work into the
peace of Shabbat. Most Jews shop for the
Shabbat meals on Friday morning; meals taken
on the day are light so as to make the evening
meal taste even better.
Additionally, Jews have to prepare for Shabbat

so that they avoid breaking the rules around
work. Many things have to be prepared or put
into place ahead of Shabbat. For example, any
food has to be already prepared.
Shabbat begins
No later than 18 minutes before sunset, before the family meal begins, the woman of the
house lights two Shabbat candles, passes her hands over her eyes and recites a blessing
to welcome in Shabbat. The two candles represent sakhor (to remember Shabbat) and
shamor (to observe Shabbat), which come from the two versions of the Ten
Commandments in the Torah, which describe Shabbat. Whilst this should happen at a set
time, (18 minutes) before Shabbat begins, in those communities living in a country where
the starts are only visible very late, it might be done earlier. It must happen before
Shabbat begins, as it is forbidden to make fire on the Sabbath.
The family attend the synagogue for the day’s evening service. In many Orthodox and
Masorti families, just the men attend. Shabbat prayers are in two parts: Kabbalat Shabbat
(six chapters from Psalms) and then Maariv prayers. During the second section the
Amidah is reduced to just seven blessings by omitting the middle twelve (the petitions) to
reflect the belief that all is provided on Shabbat. Instead, new paragraphs are inserted,
reflecting the themes of Shabbat.
The family return to enjoy a leisurely mean. Before the meal, the
man of the house blesses the children and then recites the Kiddush
(a declaration that the day is holy and a prayer over the wine to
sanctify Shabbat). This is followed by a blessing over two loaves of
challah bread. During the meal, special songs are sung that reflect
the themes of Shabbat. After the meal, another blessing is said,
called birkat ha-mazon. This is said after any meal, but on Shabbat
it can be said that the blessing is especially enjoyed.
The rest of the evening is free for family chat, but many choose to
talk about their religion and the Torah. It is a time when families can
share their religion.
41
Tasks:
1. Look at the quotes from Exodus and Deuteronomy. Why do Jews observe Shabbat?
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2. What does Shabbat remember?
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3. What sort of ‘work’ is forbidden on Shabbat?
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4. Explain how Jewish families prepare for Shabbat.
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5. “Attending the synagogue is an important part of Shabbat.” Do you agree with this
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42
About Shabbat – Saturday
On Saturday morning, the rituals of Kiddush and the
two challah are repeated. Whereas on Friday
evening, Kiddush was to sanctify Shabbat, on
Saturday morning it is just a mark of deference
(respect) to Shabbat.
Shabbat services at the synagogue begin early and

last for several hours and the whole family will attend.
The reading of the Torah is central to the Shabbat
service. The Torah scrolls will be taken from the Aron Hakodesh, processed around the
synagogue, before being taken to the bimah to be read. The Torah scrolls are ‘dressed’
whilst not being read, so the coverings are removed before the scrolls are opened and
read. The congregation will all stand until the scrolls are on the reading lectern on the
bimah. Some will try to touch their tallit to the casing to show respect. The same portion of
the Torah is read in every synagogue all over the world, and its message will be the focus
of a sermon which is delivered by the rabbi. The Siddur (prayer book) is used to structure
the service and is ensures that everyone says the right words. It is really important, as the
service is long and difficult to follow from memory, especially when in Hebrew.
It is common for synagogue congregation to share Kiddush after the service; traditionally,
wine and cake. This is, after all, a time when the community comes together to reinforce
their sense of community and friendship.
Whilst many Orthodox Jews spend the afternoon studying the Torah at the synagogue, for
many it is really a family time. It is a day of rest, so time is given to study of the Torah,
Talmud and religion, but also to playing games or just resting/relaxing. Late afternoon is
the time for a light meal – no one was allowed to work so the meal has to be ready to just
put on the table, prepared before Shabbat begins.
Shabbat ends at sundown, when three stars are visible. The

family perform a ritual to conclude Shabbat called
Havdalah, which means separation, or division. This
recognises the difference between the sacred time of
Shabbat and the rest of the week. Blessings are recited
over wine, spices and candles. The candles are special,
having multiple wicks to represent torchlight. The spice box
is full of aromatic spices and everyone takes a breath of
the smell. Shabbat is so special, the knowledge of ending it
saddens people, so the scent of the spice is uplifting.
Lighting candles is an act of work and it again indicated
the end of Shabbat.
43
Tasks:
1. What is the difference between the Friday and Saturday Shabbat services?
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2. Explain the Saturday Shabbat rituals.
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3. What will a synagogue congregation do after the Shabbat service? Why?
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4. What will a family do once home from the Saturday Shabbat service?
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5. Explain how a Jewish family separate themselves from Shabbat.
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44
The Importance, Influence and
Diversity of Shabbat
Orthodox Jews
 Walk to the synagogue as driving is

considered work
 Whole family goes to the Shabbat
morning service
 Women and men sit separately in the
synagogue
 After synagogue, the family return
home for a light meal
 The males go to ‘shul’ (the
synagogue)
 Females spend the day studying the
Torah and Talmud at home
 Final service at the synagogue is
held
 Final meal of Shabbat is shared at
home
 The family say ‘goodbye’ to Shabbat
Masorti Jews
o Tradition in Judaism is very important. Jews have always celebrated Shabbat

because of the Commandments, therefore they continue the tradition
o Midrash tells Jews that Shabbat is a sample of the Messianic Age – how life could
be, once the Messiah comes
o Shabbat is a “queen” who is with Jews in their home for the whole of Shabbat
Reform Jews
 Light candles before the evening meal, regardless of whether it is sundown or not
(to not eat too late in Summer or too early in Winter)
 Kiddush can be recited by any female in the house
 May drive to the synagogue
 Families (males and females) sit together to worship
 During Shabbat, families might help others (tzedakah) or make cards to take to
older relatives in care homes. This could be considered ‘work’ by Orthodox Jews as
it is an act of creation
 Shabbat is a time for relaxing, taking time out from the hectic world
45
Tasks:
1. Explain how different groups of Jews observe Shabbat.
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2. What are the main differences between Orthodox and Reform observance of Shabbat?
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3. “The commandment to observe Shabbat is the most important commandment.” Do you

agree with this statement? Explain your opinion. Give an alternative view.
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46
Birth Ceremonies
In Judaism, the birth ceremony for boys is called Brit
Milah. In Sephardic communities (where Jews are of
Spanish, Middle Eastern or North African heritage) and
Italian communities, there is also a tradition of
welcoming girls with a celebration called ‘gift of the
daughter’, or ‘zeved habat’.
The name of the ceremony comes from the book of

Genesis, in which the matriarch Leah states, following
the birth of Zevulun, “G-d grant me a gift.”
Brit Milah happens eight days after birth, unless there is ill health. The ceremony happens
at home or in shul, as early as possible after Morning Prayer. A minyan should be present.
A boy is circumcised as a mark of the Covenant between Abraham and the Israelites. It is
seen as a commandment. It is also the rite through which a new-born male becomes part
of the Jewish faith.
If the ceremony takes place in the home, a mohel (man trained to carry out circumcision)
goes to the child. A kvater (G-dparent) takes the child from the mother to give to the
father. He wears his tallit and tefillin, reminding him of the seriousness of this
commandment he is following. He then gives the boy to a special, male guest (sandek)
who will hold the child whilst the circumcision is carried out.
From the start of the ceremony, candles are lit by those present. It is said that when Moses
was born, the room was lit up. So, lighting candles illuminates the room in the hope that
the boy will group up to be a good Jew.
Then the mohel will bless the child as he carries out the circumcision. The father reads a
blessing from the Siddur Torah. Finally, after completing the circumcision, the boy’s name
is announced.
The baby is them given to its mother to be fed. It is traditional for there to be a celebratory
meal.
For a girl, it is customary to name the new-born in the synagogue

after the father has been called up to the Torah. This happens on
the first Shabbat after her birth. In some communities, this happens
on the first day after birth at which there is a Torah reading. In the
Sephardi tradition, the congregation will sing songs to welcome
her. It has become tradition for the parents to treat the
congregation to Kiddush in celebration after the service. Reform
Jews will take the baby girl to the Shabbat services, whereas in
many other Jewish communities, she stays at home, where a rabbi
will come to bless you.
47
Tasks:
1. Why are birth ceremonies important in Judaism?
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2. Describe what happens during a Brit Milah ceremony.
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3. Describe the baby naming ceremony for girls.
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4. “New-born children should always be welcomes into a religion.” Do you agree with this
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48
Bar Mitzvah/Bat Mitzvah
Bar Mitzvah translates as ‘son of the commandments’. It
is a recognition of the fact that a young man has
reached the age by which he is personally responsible
for his religious acts, and is marked by his first reading in
the synagogue of the Torah.
From this point on, he is regarded as an adult in all

religious aspects, for example, he should use tefillin in
prayers and can count as one of the ten needed for a
minyan. In fact, he remains Bar Mitzvah all of his life, it is
not just for one day, as it refers to the duty of keeping
the mitzvot, which is incumbent on all Jews. Males lead
the service in an Orthodox shul and so reading from the Torah is a way of showing the
change in status from a child to an adult.
Girls have different roles within Jewish life and so they have different ceremonies. Girls
reach the age of maturity at 12, so it is common to recognise that through the Bat Mitzvah
ceremony. There is no special ceremony, and it is common, especially in the Orthodox
community, to celebrate this at home, with the girl reciting a blessing and talking about
the importance of the day. In the Reform and Liberal, and many of the conservative
traditions, in recognition of changing societal norms and a sense of equality, there are
special events in the synagogue. In the Reform and Liberal traditions, a girl may read the
Torah at the synagogue, so the ceremony will be the same regardless of gender.
Why are these important?
 It is the day when, religiously, the child becomes an adult

 The child consciously steps into the responsibility of being one of G-d’s chosen
people
 The child confirms their wish
to keep the religion going
 It is a central rite of passage
to Judaism
 Bar/Bat Mitzvah reinforces a
person’s faith and enables
them to understand it more
 It promotes togetherness
within the community
 It binds the person to their
community
49
Celebrating the occasion
Although the idea of Bar Mitzvah is in the Talmud, the custom of celebrating only began
about six hundred years ago. It is common to give gifts to the young person and to have
a family meal. Some families will pay for Kiddush at the synagogue for the congregation.
Some Jews believe that celebrations should be low-key, as there is no scriptural basis for
over the top celebrations, like lavish parties. Certainly, a Bat Mitzvah celebration in the
Orthodox community will be low-key. However it is becoming more and more common
for Jews to go abroad to celebrate, wither to the Western Wall in Jerusalem, or to a place
which is important in their family history.
The ceremony
Anyone undergoing the ceremony has to be prepares and be able to do well in the
ceremony, so there is a period of preparation during which a religious person will instruct
the young person in how to read and handle the Torah, as well as how to perform other
religious obligations such as how to wear tefillin. It is quite common for young people to
spend months studying the portion of the Torah they will read, and learning to wear the
tefillin correctly.
For a boy, the ceremony takes place on the Shabbat after his 13th birthday as part of the
usual service at the synagogue.
On the day of the Bar Mitzvah the Torah scroll is prepared on the bimah and then the
rabbi calls the boy to read to the rest of the congregation. He goes up to the bimah and
reads the passages in Hebrew for the Sabbath service. His father will then make a
particular blessing: ‘Blessed is he who has freed me from the liability of this one.” The
Midrash states that a father is obligated to concern himself with the upbringing of his son
until the age of thirteen, so when he becomes Bar Mitzvah, he is released from that duty.
It is his natural father who must make the blessings, according to Jewish law. In some
communities, the boy will read all of the Torah portions and will also lead the
congregation in their prayers, which is a demonstration of them accepting him as an
adult.
50
The rabbi then gives his sermon,
part of this is for the boy to
remind him of his duty to keep
the commandments throughout
his life. Finally, he is blessed by
the rabbi with the words, ‘The
Lord bless thee and keep thee.’
Kiddush after the service allow s
the congregation to celebrate
this event, and there is often a
big family celebration.
For Reform, Liberal and many Masorti Jews, the girl’s Bat Mitzvah would follow the same
process in the synagogue, Some Masorti congregations do not allow girls to read the
Torah and so will do the ceremony on the Friday evening, when the girl will recite the
Prophetic reading which is to be read on the Saturday. Friday would not normally have
readings.
For Orthodox Jews, the occasion is usually low-key, more of a private family affair,
celebrated by a modest meal, blessings and new clothes.
However in some Orthodox communities, girls are now being allowed synagogue Bat
Mitzvah, or allowed to address the congregation with a reading about their new religious
status, which they would have written after doing their own research.
In the Reform tradition, it is not

unusual to see a young person
design part of their own Bar/Bat
Mitzvah ceremony, including
giving them sermons after research
and study.
51
Tasks:
1. What is the difference between a Bar Mitzvah and a Bat Mitzvah?
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2. Why are these ceremonies important in Judaism?
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3. Describe the ceremony for a Bar Mitzvah.
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4. Describe the celebrations for a Bat Mitzvah.
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5. “Bar Mitzvah is more of a celebration than a serious religious event.” Do you agree with this
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52
Marriage
This ceremony is full of custom and tradition. Marriage is a fulfilment of the commandment
in Genesis 1:28: “Be fruitful and multiply.” In Judaism, having children was only rightly done
within marriage; hence marriage being necessary to fulfil one of the earliest commands
given to humans. However, it is not just about having children. It is seen as the natural
state of things to be married. From the time of Adam, Eve was created as a helper and a
companion for him, and so giving a template for living. It is seen as a blessing as it helps to
overcome loneliness; both actual and spiritual loneliness. The idea is that the two partners
complete each other; that marriage is a natural state and a blessing from G-d.
The Ceremony
In Talmudic times (70BCE to

500CE), there was a
betrothal ceremony called a
kiddushin and a separate
marriage ceremony. These
are now done either side of
the reading of the ketubah
(marriage contract).
The betrothal ceremony

begins with the veiled bride
approaching and circling
her husband to be. Two
blessings are recited over
wine; a blessing over wine, and one about the commandments of marriage. The man will
then place the ring on his bride-to-be’s finger. The ring (or rings in Reform Judaism) must
be an undecorated, unbroken circle, showing the hope for a harmonious marriage. The
husband will recite from the Talmud: ‘With this ring, you are wedded to me in accordance
with the laws of Moses and Israel.’ It is put on the forefinger of her right hand, and she
then puts it on the ring finger on her left. This usually happens under the huppah (wedding
canopy).
Next, the ketubah is signed in front of witnesses. It

details the legal terms of the marriage; what is
payable to her if the husband dies, or they divorce. It
can be read aloud so that it is witnessed.
The bride walks around the groom (three times in

some traditions, seven in others). This is a custom
which links to Jeremiah 31:21, where it says a woman
encompasses and protects her husband, and also
Hosea 2:21-22, where G-d speaks to his people, saying
53
‘I betroth you’ three times. The huppah represents the marriage bedroom. Traditionally,
weddings happen in the open air because of the blessing to Abraham that his children
would be as numerous as the stars.
The rabbi might make a speech about the responsibilities of the marriage and about the
couple. The cantor may sing. Seven blessings are said for the couple in the presence of
the minyan, the fifth and sixth of which are specifically about marriage.
The bride and groom share a glass of wine and more blessings may be bestowed by the
rabbi.
Finally the groom crushes a glass under his foot to remember the destruction of the
Temple in Jerusalem. The act of breaking the glass also remind the couple that in times of
joy, they must remain aware that there can be sadness and trouble, and to remain
mindful helps them to manage those difficult times.
In most traditions, they go to a private room for about five minutes, this is called ‘Yichud’
(privacy). This is because before they are married hey cannot be alone together, so
being alone shows they are married. Today, it also gives them a moment’s peace in an
otherwise hectic day. With this act, the marriage is complete.
Some different traditions
 Before the ceremony: most Jews fast before the

ceremony, and most do not allow the couple to see
each other on the day of the ceremony. In the
Orthodox tradition it is common for the couple to not
see each other the whole week before.
54
 Aufruf: on Shabbat morning before the wedding, it is
traditional in Orthodox Judaism for the groom to attend
synagogue, be called up to read the Torah and receive
the congratulations of the congregation. In many
communities, he will be showered with nuts, almonds and
raisins, or more commonly today, sweets. These symbolise
that the bridegroom’s sins are forgiven and all will be
‘sweet’ or good.
 Kabbalat Panim: Jewish Orthodox weddings start with a

reception – separate for men and women. The groom greets
his guests, who sing for him and toast his happiness and
health. The bride sits on a throne to greet her guests. The
mothers-in-law will break some pottery to show that marriage
is a serious undertaking, and just as a broken plate cannot be
properly repaired, neither can a broken marriage – so they
must work at it.
 Veiling the bride: in the

Askhenazi tradition, the groom
will go to the bride and put a
veil over her face, which she
wears until they leave the
huppah. It means he has seen
who he is marrying and is sure
who is under the veil. This has
Biblical origins as Rebecca
covered her face before
marrying Isaac. Or alternatively,
recalls that Jacob was tricked
into marrying Leah when he
should have been marrying Rachel, but her father had veiled her for the wedding
and Jacob only saw her face once married. In some Masorti and Reform
synagogues now, the bride reciprocates by putting a kippah on the groom’s head,
or cloaking hi m in a tallit.
 Circling the huppah: in Orthodox traditions, it is

done seven times to represent the seven days of
creation. In some traditions, just three.
55
Tasks:
1. Why is marriage important in Judaism?
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2. Using the following words, describe the marriage ceremony: kiddushin; ketubah; rings;
huppah; wine
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3. Describe the wedding customs associated with different Jewish traditions.
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4. Describe the symbolism in a Jewish wedding ceremony.
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5. “Marriage ceremonies should not be dictated by tradition.” Do you agree with this
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56
Death and the Funeral
When a person dies:
The deceased is entitled to almost the

same level of respect and dignity as a
living person. At death, the eyes of the
deceased must be closed, if not
already. Some believe that a person
cannot look on to this life and the life to
come at the same time, so by closing
the eyes, we close off this life and allow
them to see the next. There is also
scriptural authority to do this. The body
will be covered, because a dead body is unbecoming, and people should remember the
deceased as when they were alive rather than dead. The body is put on the ground
because it is a source of defilement, and anything it touches (or that touches it) becomes
impure – except the ground. Candles are lit and places at the head, recognising Proverbs
6:23: “For the commandment is a lamp and the law a light.”
The corpse will be continually watched until burial to ensure the proper treatment, and
because it is believed that the soul will only leave at this point. So it is reasonable to think
that the soul would be in distress at the death, and someone witting with it is a comfort.
They will recite Psalms constantly.
Each community has a Hevrah

Kadishah (Holy Society) whose
members are dedicated to
preparing the body for and burying
the dead. They will work with the
funeral parlour to wash the body,
dress it in white linen shrouds
(showing all are equal in death). For
male deceased, they are wrapped
in their tallit, less one of its tzitzit, so
that it is not a holy article, and that
they no longer have to fulfil the
commandments.
The act of washing is done according to Jewish law and has both physical and spiritual
elements. The work of Hevrah Kadishah can be said to represent the last link in a chain of
care and concern for the dead.
 The Hevrah Kadishah keep the mitzvot of tahara. Tahara is ‘purification’ and is the
term used to prepare the deceased for their final resting place
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 Being part of the Hevrah Kadishah is all about teamwork. They are carrying out a
sacred task. We act in the spirit of chesed (kindness).
 The work of the Hevrah Kadhishah is so important. It is such a kindness – and the
dead cannot reward this kindness.
The burial
Jews are always buried (not cremated).

Genesis 3:19 says, “man is formed from dust,
and returns to it.” The burial happens as soon
after the death as possible, preferably on the
same day. However, burials may not happen
on Shabbat or on festival days. The casket
must be made of wood.
A service may be held in the chapel of rest

or at the graveside, following a similar
process for either.
1. Kari’ah: the ritual of rending garments is observed. Different communities do this at

different stages. The Orthodox do it straight after death, others before the funeral
procession or at the burial. Mourners’ clothes are torn deliberately through the
material (not along a seam) to represent emotional need and sadness. This copies
scriptural practice. Many non-Orthodox Jews no longer tear clothes, but rather
wear a strip of black ribbon on their outer garment. In the Reform tradition, this is
given to them at the funeral.
2. The casket is carried to the grave, with seven stops made along the way. This shows
how difficult the task is and also that there is no desire to hurriedly complete it.
3. The casket is lowered into the grave, with the head facing east, as it is believed that
the dead will resurrect to rise facing east (to Jerusalem). Either during or just after
this, prayers will be recited.
4. El Malei Rachamim (prayer of mercy) is recited at the graveside, or sung by the
cantor, followed by the mourner’s Kaddish, by the family.
5. It is customary for those attending to help fill the grave. A shovel is used, which
each person puts down on the ground when they have used it, symbolising that
they do not want to pass sorrow to the next person. Others throw soil onto the
casket. This ritual shows service and love.
6. The men in attendance make two lines between which the bereaved pass. The
lines will murmur blessings on the bereaved: “May G-d console you among the
other mourners of Zion and Jerusalem.”
7. On returning from the funeral, the first meal must be brought by neighbours and
friends. It traditionally is a dairy-based meal (no meat) and it is customary for it to
include egg (new life) and bread (staff of life). Many of the meals consumed by the
bereaved during the next seven days will be brought to them as gifts of comfort by
members of the community, which is part of the love and care given to mourners.
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Tasks:
1. Explain the work of the Hevrah Kadishah.
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2. Describe in detail the funeral service, explaining the symbolism within it.
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3. “Funeral ceremonies benefit the living, not the dead.” Do you agree with this statement?
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Mourning
Judaism tried to control the mourning period and shape it so as to help the bereaved
face reality of having to move on. There are four parts to the period of mourning.
1. Aninut: the period between

death and the burial. During
this period, the bereaved is
excused from any and all
commandments, even reciting
Shema. They may not wear
tefillin, cannot eat/drink at a
festive table, cut their hair,
wash their clothes, bathe
themselves or have sexual
relations.
2. Shiv’ah: meaning ‘seven’ is the seven days from closing the grave. Only bereaved
parents, siblings, children or spouses observe this period and the remaining two. It is
often known as ‘sitting Shiv’ah’ because of the practice of sitting on a low stool and
not working. The prohibitions of Aninut remain in place, plus they may not greet
people, study the Torah (other than laws of mourning, or tracts about suffering, for
example, the book of Job), or sit in chairs. All the mirrors in the house are covered
and a candle is lit which will last for seven days. Some rabbis suggested that people
should not attend the home to pay their condolences on the first three days, as the
sadness is too raw. However, thereafter, they should. People can go to help
comfort the bereaved. They might take food as a
gift. Daily prayers will be held in the house of the
deceased in many communities, which a minyan in
attendance. The bereaved will go to Shabbat
prayer, being greeted at the door by members of
the congregation. It is customary for them to sit in a
different place to their normal spot, which
heightens their sense of loss and grief, as it is
unfamiliar.
3. Sheloshim: meaning ’30 days’, which includes the 7 of Shiv’ah. Some of the
restrictions are now lifted – they bathe (for cleanliness not pleasure) and go to work;
all others are kept.
4. Avelut: the next 11 months. For those who have lost a parent,
mourning will continue for a full eleven months. All the Sheloshim
prohibitions are not lifted, though happy events, for example,
weddings, should be avoided. From the burial for eleven months,
the bereaved son will recite the mourners’ Kaddish at synagogue.
The belief is that this helps release the dead person from any sins
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they have committed, showing they were not a complete sinner. That the Kaddish is
recited for eleven not twelve months, indicates that there was at least some good
in the person, according to some scholars.
Remembering the dead
The law requires these to ensure the

dead are not forgotten and also that
the burial place is not desecrated. A
gravestone makes it certain they cannot
be forgotten, and that the grave is clear
for all to see. In Israel, the erection of the
gravestone happens at the end of
Shiv’ah or shlosim. It is customary to
have an unveiling ceremony for the
stone after the first year after the death.
In some communities, this is when the
gravestone is actually placed.
Yahrzeit and Yizkor
Each anniversary of the death of a parent is recalled by Yahrzeit. Most Jews who have lost
their parents will fast on this day, though Hasidic Jews have a celebration to recognise
that their loved one is in the next life. A candle will be lit which lasts 24 hours. Many Jews
take time in the day to study Torah and it is customary for them to donate tzedakah
(charity) on this day.
The Yizkor is a memorial prayer that is recited by mourners in the synagogue on specific
festival days: Yom Kippur, Sh’mini Atzeret, the eighth day of Pesach and the second day
of Shavuout.
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Tasks:
1. How do practices in Judaism help and comfort mourners?
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2. How does bereavement impact on a person’s life?
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3. Describe the four stages of mourning and explain the symbolism involved.
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4. How are the deceased remembered in Judaism?
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5. “It is too difficult to complete Jewish mourning rituals in today’s world.” Do you agree with
this statement? Explain your opinion. Give an alternative view.
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Rosh Hashanah
 Jewish New Year (High Holy Day)
 Happens on the first day of the months of Tishri (in September/October)
 Rosh Hashanah begins a 10-day period of reflection and repentance which ends
on Yom Kippur
 Focuses on the individual and their way of living on earth
 All Jews observe the festival for two days, other than Reform, who give one day
Rosh Hashanah represents the day G-d created the world, so you could see it as the
world’s birthday, which is actually emphasised in the Talmud. Given its focus around
repentance, or being truly sorry for wrongs/sins done, it is referred to as the Day of Awe, as
Jews believe that on this day all humankind stands before the throne of G-d to give a full
account of all they have done in the past year, so that they can be judged.
Jews hope to receive a promise of mercy from G-d and the ten days are their chance to
make sure of that. The Talmud says that there are three books of: the Wicked, the
Righteous and the in-between. The idea of the books is figurative, as G-d does not
actually need to write down this information. In these books are recorded the deeds of
every person and thus their destiny for the next year is fixed. The righteous gain another
year of life, the wicked do not, but those in-between have the chance over Rosh
Hashanah to make repentance for anything, so secure another year.
The greeting, “May you be inscribed with a good year,” is said often at this time and refers
to these books. Even though there is a hugely solemn side to the festival, it is joyous and
festive. The associated colour is white, so white clothes are worn.
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Customs of Rosh Hashanah
 Sounding of the shofar (horn) to make three notes as

a call to repentance. This ritual starts a month before
Rosh Hashanah, giving advanced warning so that
Jews can prepare
 Reciting Tashlich – Jews go to the riverbank, recite

Micah 7:18-20 and Psalms 33 and 130, the shake out
their pockets to symbolically cast their sins into the
water
 Many Jews do not sleep during the first night of Rosh

Hashanah, dedicating the day and night to prayer,
meditation and soul-searching. This is to avoid being
‘present’ at a heavenly trial, i.e. being asleep.
Staying awake is a custom now to maximise the
personal, spiritual focus
 Attending the synagogue for the special midnight

service. Prayers about saying sorry and seeking
forgiveness are said
 Sweet food is favoured for Rosh

Hashanah. Traditionally,
pomegranates are eaten. Their
seeds represent the hope that a
person will perform many good
deeds in the year to come
 Traditional family meal at home

with round challah bread, to
symbolise eternal life or the
journey upwards. Fish is
commonly served to reflect that
fish multiply quickly, and so the
hope to fulfil the commandment
to multiply from G-d for all Jews
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Tasks:
1. What is Rosh Hashanah?
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2. What is the importance of Rosh Hashanah?
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3. Which other festival is linked with Rosh Hashanah?
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4. How is Rosh Hashanah celebrated?
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5. What are the key customs of Rosh Hashanah? Describe the symbolism.
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6. Explain how observing Rosh Hashanah can influence a Jewish person’s life.
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Yom Kippur
Yom Kippur is a Day of Atonement. Over the period of Rosh Hashanah, people think
about what they have done and try to redeem themselves. Everyone can find their way
back to G-d, so no one should lose faith if they show self-discipline.
Yom Kippur is a day of confession and many Jews spend the whole day focused on this
activity. The aims of Yom Kippur are summed up by Maimonides who said that
repentance is when a sinner casts sins from his mind and resolves in his heart to sin no
more. It is believed that the say brings pardon for sin between humans and G-d;
forgiveness only comes if an attempt is made to repair any damage done. Reparation
(making up) comes before everything else.
Before Yom Kippur begins:
 A lavish meal is shared to strengthen people ahead of the fast. Some believe it is to
make the fast more difficult
 The Kol Nidre service and prayer is chanted, asking for release from rash promises
made to G-d
 Yom Kippur is a day of fasting. Only children, the ill, pregnant women and those
who have recently given birth are excluded from fasting. Taking prescribed
medication is allowed
 Jews wear white and cheerfulness should be a characteristic of the day
 This is the day that the book of life closes, so it is a realisation that all sins can be
released and being thankful that G-d is loving and merciful
 Services at the synagogue all have the theme of confession and repentance
 Readings reflect the theme, e.g. Jonah, who abandons his evil ways and accepts
responsibility for his actions and returns to G-d
 The service also includes memorial prayers (Yizkor)
 A shofar blast sounds the end of Yom Kippur and fasting
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Tasks:
1. What does Yom Kippur mean for Jews?
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2. How is Yom Kippur celebrated?
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3. What happens before Yom Kippur begins?
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4. How does the festival of Yom Kippur influence the life of a Jew?
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Pesach
Pesach begins on the first day of the
Jewish calendar called the ‘chief of
months’. It is a festival of joy, even
though it recalls events of great sadness.
Many Jews would say this is the most
anticipated and most celebrated of all
Jewish festivals and rituals. It is one of the
three pilgrim festivals, where Jews had to
attend the Temple to make a sacrifice. It
is celebrated for seven days in Israel, with
the first and last days being key, and
outside Israel it is an 8-day festival, with
Seder meals on the first two days.
A Seder meal is one attended by the extended family to retell the story of the Exodus.
Reform and Conservative Jews across the world celebrate for seven days. The
celebration is very uniform, whichever type of Jew is celebrating it – it is important that all
Jews celebrate Pesach the same.
Much of the festival is based around the home; certainly the key customs are, which
many believe has enriched home-life, as well as reinforcing the religion and
understanding of the history.
The origins of Pesach
Pesach remember the liberation

of the Israelites from slavery in
Egypt over 3000 years ago. It
brings Jews into close contact
with their history and the
liberation, allowing them to
celebrate their freedom and
reminding them to continue to
fight for freedom in every
generation. It also emphasises
that G-d will ultimately come to
the aid of his people.
The impact of Pesach last all year, e.g. when a person thinks back and relishes their
freedom, as granted by G-d. As well as this, there is the blessing “next year in Jerusalem,”
which shows the hope that Jerusalem can be rebuilt as the spiritual centre of the world,
not just that they might enjoy the festival there one day.
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Five key concepts of Pesach
1. Memory: only by becoming aware of the past can

our lives become fulfilled with meaning and purpose.
The past gives clued to the now and the future
2. Optimism/hope: without hope, the Israelites would
not have survived. Jews are reminded to retain hope
3. Faith (belief): Jewish optimism comes from the firmly
held belief that they are blessed with support from
above by a caring G-d. This faith leads to faith in self,
the future and an ability to help change the world
4. Family (belongings): In the home is sown the seeds of
the future because the children are the future. They
need to be educated and reminded about this festival
5. Responsibility to others: The experience of the
Israelites shines a light on the need for people to care
for others. This includes feeding the poor, fighting
injustice, supporting the oppressed. Chased and
tzedakah are crucial principles
Getting ready for Pesach
 Prayers on the morning before Pesach begins

 First-born sons attend the synagogue for a study
session, led by the rabbi
 Most Jews give to charity directly before Pesach
 Leavened food (chametz) must be cleared from
the house by 10am on the morning as Pesach
begins. This is done formally, including renouncing
what has not been found (just in case)
 The father of the house and children search for any
remaining chametz during the night-time. When
they have collected ten ‘planted’ pieces of bread,
all is wrapped up and left for the morning, when it is
burned
 Some Jewish families have a special set of kitchenware for Pesach, so as to avoid
any leavened goods
 Pesach is linked to spring, so it is traditional that families have a spring-clean of their
house
 New clothes may be bought
 Special food is prepared and eaten, reinforcing that it is a joyful festival
69
The Seder Meal
o Held on the first and second night of

Pesach
o There are fifteen parts to the whole,
following a book of instruction called the
Haggadah
o Leader of the house wears a while linen
gown (kittel) representing the release from
bondage of the Israelites
o Table is set with three matzah (the third one
symbolises joy and freedom), wine and the
Seder plate
o Recital of the Haggadah (important part of
the Seder meal) containing the story of the
Exodus and explaining the components on
the Seder plate
o Many Jews eat hand-baked matzah, which are round and are a symbol of hope
o Matzah reminds of the eagerness of the Israelites when fleeing from slavery in Egypt:
they did not have time to make bread other than the unleavened type
o The Seder plate has six sections to it, each containing a symbolic food
o The maror (bitter herbs )represents the enslavement of the Israelites
o Karpas (vegetables) dipped in salt water to represent the tears of the slaves
o Charoset is a fruit, nut and red wine paste, representing the mortar made by the
Israelite slaves
o Zeroa (shank bone) is symbolic of the ‘might arm of G-d’ and also the lamb
sacrifice
o Baytza is a roasted, hard-boiled egg, symbolising the regular Temple sacrifice
o Children ask four questions, as instructed by the Haggadah
o Hymns of thanksgiving and the final song of divine retribution, which G-d brings for
the mistreatment of the people of Israel
The number four is prominent: four questions, four sons, and four
cups of wine. Wine is drunk and it is traditional to spill 10 drops, to
represent each of the 10 plagues. This is a reminder not to rejoice
too much at the misfortunes of others.
Elijah’s cup (of wine) remains untouched and is there for any
stranger who turned up. However, Elijah was a prophet and is a
reminder of the Messianic Age, as he will reappear to herald it in.
The door to the house will be opened twice near the end of the
service. This is a symbol of belief in divine protection against all
harmful forces. The Orthodox believe the Messianic Age could
come at any time, so this is an even more important ritual.
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1. What does Pesach mean for Jews?
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2. How is Pesach celebrated?
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3. Explain the symbolism of the Seder meal.
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4. How does the festival of Pesach influence the life of a Jew?
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Exam-style questions
1. What is the Talmud? (1 mark)

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2. What is the Halakah? (1 mark)

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3. What two foods can Jews not eat together? (1 mark)

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4. Where is the Torah kept in the synagogue? (1 mark)

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5. Name one item found on the Seder plate. (1 mark)

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6. What is the name of the birth ceremony for a Jewish baby boy? (1 mark)
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7. Name a place of pilgrimage for Jews (1 mark)

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8. What is meant by ‘treyfah’? (1 mark)

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9. Give two religious reasons why Jews must marry. (2 marks)
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10. Name two key features of a synagogue. (2 marks)

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11. Give two religious reasons why Jews celebrate Pesach. (2 marks)
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12. Name two of the three parts of the Tenakh. (2 marks)

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13. Give two of the rituals carried out during Shabbat. (2 marks)
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14. Name two of the symbols in a Jewish wedding ceremony. (2 marks)

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15. Give two religious reasons why Jews pray. (2 marks)

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16. Explain two contrasting Jewish views about the importance of the synagogue. (4
marks)
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17. Explain two contrasting Jewish rituals which are carried out during Pesach. (4 marks)
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18. Explain two contrasting ways in which worship is carried out in the synagogue by
reform and orthodox Jews. (4 marks)
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19. Explain two contrasting Jewish views about coming-of-age ceremonies. (4 marks)
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20. Explain two contrasting Jewish rituals which are carried out during a naming
ceremony. (4 marks)
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21. Explain two contrasting ways in which women and men worship. (4 marks)
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22. Explain two ways in which Jews celebrate Pesach. Refer to Jewish teachings in your
answer. (5 marks)
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23. Explain two ways in which Jews celebrate Shabbat. Refer to Jewish teachings in
your answer. (5 marks)
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24. Explain two ways in which Jews celebrate Yom Kippur. Refer to Jewish teachings in
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25. Explain two ways in which Jews celebrate Rosh Hashanah. Refer to Jewish
teachings in your answer. (5 marks)
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26. Explain two ways in which Jews worship G-d. Refer to Jewish teachings in your
answer. (5 marks)
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27. Explain two ways in which Jews keep the mitzvot. Refer to Jewish teachings in your
answer. (5 marks)
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28. Explain two ways in which Jews celebrate a Bar Mitzvah. Refer to Jewish teachings
in your answer. (5 marks)
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29. Explain two ways in which Jews celebrate Brit Milah. Refer to Jewish teachings in
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30. “The home is more important than the synagogue for the learning of religion .”
Evaluate this statement. You should:
a. Refer to Jewish teaching

b. Give developed arguments to support this statement
c. Give developed arguments to support a different point of view
d. Reach a justified conclusion
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31. “Festivals just remember the past and are pointless in modern life.”

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32. “Prayer is more important than action in the world today.”

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33. “Jews should be able to live as they want.”

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34. “The Torah is the most important sacred text in Judaism.”

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35. “Keeping kosher is too hard in modern times.”

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82

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GCSE Religious Studies

Another way to look at it is

The contents make up the religious

The Torah is absolute, eternal and relevant everywhere, forever.

1. Explain the belief that Judaism is a ‘way of life’.

2. What is the Tenakh? What are its parts?

4. What is the purpose of the Nevi’im?

5. What is the purpose of the Ketuvim?

The central and key aspects are the

The Gemara is a commentary on the

Rabbi Yehudah ha-Nasi (also known as

1. What is the Talmud and why does it exist?

2. What is the Midrash?

3. What is the Gemara and what does it mean?

5. Explain why the Talmud is important.

Where do the rules come from?

5gazelle, deer, and antelope, ibex, chamois, bison, and giraffe.

11You may eat every clean bird.

14And every raven after its species;

16The falcon, and the ibis, and the bat;

17And the pelican, and the magpie, and the cormorant;

20You may eat any clean fowl.

6. Explain how the dietary laws have been important in Judaism.

Any meat that a Jews cooks and consumes

The animal has to be slaughtered by a schochet

Kosher butchers are regularly checked by the Bet Din

The Torah commands in three places to “not

Historically, we know that the Canaanite people

There is also a sense of compassion. To have a

There are lengthy traditions in Jewish

1. What are the two requirements for kosher meat?

2. Explain what is meant by ‘ritual slaughter’.

3. Why must kosher meat be drained of blood?

4. Which three processes can remove blood from meat?

5. Explain the rules about meat and milk.

The idea of having a special place for worship goes

Why is the Synagogue important?

The Synagogue emphasises the

Also, it gave a space for the saying

Importantly, the Synagogue is a house of worship – a Bet Tefilah.

2. What happened to the Temple in 70CE?

3. How did the ‘rabbi’ become important?

4. Why are synagogues important in Judaism?

There are a number of features that make the synagogue

Also, specific furniture, such as the pulpit for sermons in certain

This is also known as the Ark of the Covenant (Ark) and is

Traditionally it was an oil lamp, though in modern

The Bimah is an elevated reading platform, from which

1. Which features mark a building as a synagogue? (Name four)

2. What is the Aron Hakodesh and why is it important?

3. What is the Ner Tamid and why is it important?

4. What is the Bimah and why is it important?

 Orthodox and Hasidic Jews – ‘shul’ or ‘school’,

These terms give us an idea of the key role seen by

o Men and women have separate sections in an Orthodox synagogue

Prayers for Children's

Why is it important to worship?

o It forms a part of the Covenant with Abraham, so is a duty

4. Explain why worship is important to Jewish people.