Tefillah and Its Place In Our Lives Teacher Instructions for Use of Jewish Studies Source Book

Transcription

1 Tefillah and Its Place In Our Lives Teacher Instructions for Use of Jewish Studies Source Book Prepared by Dr. Saundra Sterling Epstein Tefillah and its Place in our Lives Introduction: The teacher is directed to the Tefillah and its Place in our Lives Introduction for Students and Teachers in the Course Guide for the rationale and direction that this course of study is to take. Please note that while much of the curriculum as it is presented includes instructions for use and staging of different elements, these additional words of guidance are intended as further support for the teacher. It is highly recommended that the teacher take some time to familiarize one self with the texts and rhythm of this course, as the materials can and will be presented in different orders and with different foci for a variety of reasons, ranging from the levels and needs of a given group to the discussions and issues that come up in the course of study to events in the world in which we live. This elasticity is critical if this is to be a meaningful and relevant course of study, which is what is fully intended. While all possible combinations in this choose your journey type of learning are impossible to list and anticipate, the teacher/facilitator should take the initiative to make these choices as the study in each group proceeds. A. Introduction: What Is The Place of Tefillah In My Life? How do we begin? The very first classes After reading the introductory materials for this course, explain to the students where this study fits in and why it is so important. All members of the learning circle could be asked to write a very quick note to self about one s general questions and concerns regarding Tefillah before beginning (with a more thoughtful version being assigned at the end of this class). As an initial getting to know you exercise, students could opt to share (or not 1

2 do so) their statements. This will not be appropriate for all groups and should be chosen as an option at the discretion of the teacher. The teacher can then give their own rules and regulations and other necessary information for participation in their classes. At this point, look at Assignment #1. Begin with a brief discussion with the group about what Tefillah means to us and then the homework assignment is to give further thought to this question and find what others believe. During the second session, have a full discussion based on responses of the students. Try to find sites and resources for information about prayer and people s attitudes about it, e.g. or recent magazine articles. There are always surveys about this topic; try to get the most recent and relevant ones for your groups. If there is something that has been written by someone local that resonates with your group, this option is definitely worth utilizing. One sample article is included in this course book ( In The King s Presence Teaching For Tefillah: A Communal Responsibility by Wallace Greene, Ten Da at, A Journal of Jewish Education, Vol. XII, Elul 5759) The Reading: This article presents the notion that there are many different ways that one can connect with Tefillot. Although it is written by an Orthodox Jew, the perspective is very embracing of many questions and concerns that will be addressed in this course; you may choose another article or piece that meets your needs and your community that does the same. This is just an Introductory Reading and therefore there are no guiding questions; it is suggested that the teacher and the students just take the discussion wherever it is meaningful for you. You might want to begin by identifying and then addressing the challenges that Greene articulates in his beginning paragraphs. At this point, introduce and talk about the Essential Questions for the course and explain the component of Journal Writing, as indicated in the introductory materials. The teacher and student can discuss at this or a later point how these entries will be used in the collective learning experience of the group to enhance both the academic and personal/group journeys. [Suggested Time Frame: Two to three class sessions] 2

3 Also keep in mind that as the study progresses, terms from the listing entitled Terms and Concepts: Jewish Literacy for Tefillah will become part of the ongoing conversation and vocabulary of the study in which this group is engaged. At some appropriate point, the students should be given a test to indicate that they have mastered this list and all of the elements contained within it. It is highly recommended that the teacher make up several parallel forms of this assessment and have students re-take it until they achieve 90% as this is an expected competency element (see Introductory Materials). B. Does Tefillah Speak To Us? Viewing the movie or reading sections from the play The Quarrel is a wonderful trigger activity. The movie/play tells the story of two men, who both survived the Holocaust and meet on the afternoon of the first day of Rosh HaShanah. At this point they continue an ongoing quarrel that they were having before the interruption of the Holocaust. One is religious and fervently believes in G-d (Hershel) and one does not (Chaim) though they studied in the same Yeshiva and were each other s closest friend and bitterest enemy. Further, in Hershel and Chaim, there are two anchor positions that students can use as boundaries in their own continuum of possibilities of how we approach Tefillah and our doubts and motivations, as well as practices associated with it. This presentation or something like it at this point is highly recommended to begin the process of searching and questioning that is so much a part of this study. Students should be reminded about the place of the Essential Questions in their ongoing consideration of elements of this study. [Suggested Time Frame: Two class sessions should be allotted for viewing the movie or going through the play, and a third for questions and discussions.] The very first sessions of this study are to be used to invest students in the practice and content of Tefillah. To open the door of this 3

4 discussion, we will begin by looking at issues of personal investment and involvement in Tefillah, that is to say the Kavannah aspects of Tefillah. During these discussions, the students should be reminded that they will move on to structural elements soon and that this too will be part of this study. As students continue through this unit, journal writing and ongoing addressing of and interaction with the Essential Questions should be encouraged. Note: The film The Quarrel can potentially be an important centerpiece for this study, providing students with two anchor positions regarding faith and prayer and so much else. Be prepared to continue returning to Chaim and Hershl and their angst and relationship with each other and G-d as well as so many other topics that will spring from this movie. Some classes benefit from watching it a second time at the very end of the course, with their reactions to what they observe serving as a marker for their own growth and development through this course. C. Basic Structure of Tefillah For upper level classes, the teacher should assess the knowledge of the students and provide as many sessions as needed to insure that there is an ongoing familiarity with the prayers of Tefillah and their structure. This can be done as part of the Comparative Study indicated below for upper level classes. For lower level classes, a full Siddur should be used with the original structure of the prayers for these lessons in the beginning and then the various developed traditions looked at afterwards. [Suggested Time Frame: Number of lessons will depend on class; it is anticipated that more sessions will be needed for lower levels.] Minimally, students should study basic elements and structure of the three daily services, as indicated in the listing in Comparative Study of Siddurim from Different Movements. Additionally, as background material, it is suggested that lower level classes (and students in higher levels in need of review) read and study the material included from Chapter Four of Abraham Millgram s Jewish Worship 4

5 (Philadelphia: Jewish Publication Society, 1971), pp and respond to the Discussion Questions provided. Notice that this material is about the structural elements of Tefillah. While students may want to be creative and bristle at the notion of structure and fixed elements, the point should be made here that some structure is needed in terms of providing parameters for our experience in Tefillah for many different reasons. At this point, we will establish the existence of this structure and order. This is to complement the earlier reading and examination of Wallace Greene s writing. [Suggested Time Frame: Two to three sessions] D. Different Denominational Groupings. The texts for these sessions are the different Siddurim from the various movements. See activity outline in Curriculum Guide. Use of Chevrutot and Shiyurim is highly recommended. Note how this element is developed in the course outline. Classes can use a different order of elements depending on how individual classes progress through this material and here is the opportunity to accommodate the needs of groups who need to focus on learning the content of the Tefillot and our services. (See also De h). Also, for schools that teach units on the different denominational movements, this exercise can be seen as part of that process (either as reinforcement of earlier study or something to remember for a later unit of study). [Suggested Time Frame: Four to seven sessions] Db. Present this page to the class and explain the choices that are involved in Reconstructionist prayer book, Kol HaNeshamah, including the very formulation of the Bracha. Explain the different options and have students choose one of the 27 possible Bracha formulations that intrigues and/or interests them the most. They can be asked to write a journal-type entry indicating their choice of Bracha formation and reasons. Sometimes, the teacher may have to insist that all students look at this listing and make an informed choice; even if they choose the conventional Bracha formulation, reasons and justification should be thoughtfully explained. You might want 5

6 to begin this entire study of movements and prayer with this activity. Discuss this as a group. (One session) Dc. Note that as our various movements continue to try to make the Tefillah experience as meaningful and as rooted in tradition as possible, some of these changes are actually reinstituting elements that were once part of our prayer practices and then stopped being so at some historical point. Look at the text from the brand new Reform Siddur, entitled Mishkan Tefillah, of the Bracha that was once said before the Shema. Study this Bracha and consider what motivated the Rabbis and teachers of the Reform movement to reinstitute this practice. Why was it stopped in the beginning? Optional Assignment: Do you think other movements will/should consider doing the same? Can you find evidence of other practices from the past that have been revived (use of Kavanot in the Reconstructionist Tefillah, a practice taken from Hassidim) that could appear in the prayer practices of other movements and congregations? Students can present this Bracha to Orthodox and Conservative Rabbis in the community and see what their reaction is to the implementation of this practice. Find out why this practice was halted. Dd. We will use the Birchot HaShachar as a case study in how different traditions develop and are used. Use of this prayer unit to point to these various differences and the trends they represent is a valuable experience. (Two to three classes should be allotted for this study.) Text materials and discussion questions are indicated here Use of Chevruta/Shiyur structure is suggested De. Look at material regarding the Structure of Tefillah and remember that the actual elements of this structure will be emphasized more in classes with less background. This is a wonderful opportunity for some research and reporting about these different practices and changes in our prayer traditions. Students may want to reflect on the Essential Questions regarding changes and alterations in our Tefillot. 6

7 Df. We will now move onto discussion of the role and place of the minyan and public vs. private Tefilah, as well as the Shliach Tzibur. Text study and focus on the structure of Tefillot according to Rambam s Mishneh Torah is now emphasized. Notice the connection between this material as well as chapters of the Mishneh Torah that we will study later and that studied earlier in Millgram s Jewish Worship. Discussion/Learning questions should guide the work of the Chevrutot and the Shiyur. Note: These questions will be available for use for each significant piece of text study throughout this course and are often formulated to help guide students through their work in their Chevrutot.. Lower level classes should use translations of these texts for support; this is not necessary for upper classes. It is suggested that the Chevrutah/Shiyur model be used for this study. The Text: These chapters 8 9 of Rambam s Mishneh Torah will focus on elements that are connected to the structure of Tefillah. Also, note that eventually students will move from Torah to Mishneh, through Gemara, through Mishneh Torah and finally look at the Kitzur Shulhan Aruch in following the development of the practices, texts and issues that are so wrapped up with and define our Tefillah. Note: Extensive use of Rambam s Mishneh Torah will be made through this study. A short introduction to Rambam and his work would be in order at this point if it is needed by the group. This can be assigned as a homework assignment or an extra credit assignment to some members of the group. [Suggested Time Frame: 6 8 sessions] Dg i. These comparisons and study of different practices should incorporate the different members of your learning community and their practices. For example, students with Sephardic backgrounds will welcome the opportunity to talk about their prayer experiences and practices as well as teach the class about their customs. Also, this is a wonderful opportunity to validate each of the movements and the choices they have made as well as the traditions they have decided to use within their prayer practices. Invite Rabbis and other prominent members of different prayer communities to 7

8 address the class about their practices, synagogues, communities, etc. Obviously, this is a feature of the course that will depend on the nature of your learning community and its members. This is yet another wonderful opportunity to encourage discussions about developing ideas and journal entries connected to the Essential Questions. E. Different Types and Reasons for Prayer Ea - c. Prayer and Tanach. See exercise in book entitled Prayer/Tefillah Search in Tanach and accompanying texts. All classes should do this, upper levels should use texts in Hebrew and varying amounts of support tools should be utilized by level as appropriate (translations, dictionaries and concordances, etc.) Please note that Tanachim will be needed for this study; while the actual referenced texts are included here, the entire chapters from which they come and support tools are not. Note that there are three sentiments that we will explore further in our study of Tefillot, those of praise (Shevach), petition (Bakashot), and thanks (Hoda yah). Notice, when appropriate that these elements are present in the texts from the Tanach, especially in looking at and comparing the three readings from Tehilim (Chaps. 8, 13, and 100) This should be done using the Chevrutah/Shiyur model with students presenting different assigned texts and discussions encouraged about the many different uses and presences of Tefillah in the Tanach. Consider the Essential Questions as these texts are studied; what were the different people involved feeling or experiencing when they were praying to G-d? How/ do the sentiments evoked in looking at these questions provide us with universal approaches to Tefillah? Are there any specific models that resonate with specific members of the Community of Learners? (These questions will be important in terms of the connection of the members of the group to the topic of Tefillah in so many ways and will possibly be considered as students work on their Summation Project for this study.) Please note that there are a number of texts here of varying lengths. For a given group, a teacher may prefer to leave some of these out or distill the 8

9 text (e.g. note length of Shlomo s Prayer in Melachim I 8: 22 62). Nonetheless, some introduction of these texts of substance is suggested. You may want to choose those texts that best meet the needs of your group at this somewhat early point in the course and come back to others later. Some elements to note: Different types of Tefillah Shevach, Bakashot, Hoda ah ( e.g. Tehilim tests, Yonah, Devarim 3)) Kevah and Kavannah Elements (e.g. Shmuel I text) Reference to prayer elements we use (e.g. Bereshit 32) Relationship of G-d and people (e.g. Shemot 32, Devarim 9) Elements to be studied later (e.g. Shmuel I, Daniel) [Suggested Time Frame: Five to six sessions] It is suggested that classes at every level work through at least some of the text from Berachot 30b 32b (with as many support tools as necessary and appropriate) as this shows very clearly the development of practice from looking at precedents in the text of the Tanach. This material is tied primarily to the Tanach reference from Shmuel I. Note Discussion/Learning Questions which can and should guide Chevrutah work and the Shiyur for each set of texts and materials. For upper level classes, this study can take as much as two weeks or more; remember choices will have to be made throughout this study. This text will present several models for Tefillah based on elements that we have seen in our Tanach Prayer Search (note references to Hannah, David and Moshe). Note which models the voices in the Gemara validate and which ones are challenged. These models will be related to both Kevah and Kavannah and we will address the issue of the need for balance/ Izzun in our prayers, no matter what motivates us distress, fear, or other emotions. While the discussion questions guide the answers and the direction of the study itself, it should be pointed out that the initial question of koved rosh continues to guide our approach as the proper way we should come to Tefillah and the presence of balance in that process. Different models of sincerity and investment in Tefillah will continue to be presented and rejected or accepted. Students can 9

10 consider (this is built into the questions) which models they find helpful and which they do not find to be so. [Suggested Time Frame: One to two weeks] Pay particular attention to the materials by Soloveitchik and Leibowitz (see Ec) and note very different approaches to the balance of kevah and kavannah in Tefillah. The Readings: Consider that Soloveitchik says that we come to Tefillah and to our relationship with G-d out of need and distress. For him, we emphasize petition and limit praise. Leibowitz stresses that prayer is obligatory and fixed; that is we do it as Law Abiders. After reading both of these selections, class discussion should occur to insure that students understand the different approaches and might be asked to indicate which approach they feel more comfortable with generally. Again, this is yet another opportunity to process the Essential Questions and assign a Reaction Paper (using suggested questions or another that evolves) or journal entry. The cumulative nature of this study should be emphasized. What have we already studied that would respond to each of these two approaches? Suggested Format: Pre-reading assigned earlier for articles and questions Chevrutah should meet for one full class (or more as needed) to process articles and articulated difference. Shiyur should last one to two classes to allow for full discussion of this material and to allow students to chart out approaches already introduced in terms of which model best fits them. [Suggested Time Frame: Three to four or more classes] Ed. For upper level classes, study of the text of Gemara Berachot 26a 29b will and should be allotted a greater number of classes. Note Discussion/Learning Questions that accompany study of this text. 10

11 This will be an important set of texts for this curriculum. For other classes, sections can be chosen and presented by the teacher and discussed, based on various discussions and concerns presented by the class until this point. Chevrutah study and Shiyurim will be used for this study. The Text: We begin this study of Berachot 26a 26b by concentrating on two models that are used to establish the schedule of our davening throughout the course of the day, one established by the practice of the Avot and the second based on the schedule of the Karbanot. In the second section of this text of Berachot 28b 29b, we focus on another structure issue, the framework and types of Tefillah contained in the Shemoneh Esrei. Note that this is connected to other elements of this study in the balance of Kevah and Kavannah as well as learning about the Shemoneh Esrei. It is also suggested that the competency materials and measure for the Daf Gemara and general related material for study of Talmud should be presented to the students prior to this text. This will most likely only be done at the upper levels and will take one to two extra sessions. Students should ideally achieve 90% on the actual assessment indicating that they can work with a Daf Gemara. Again, parallel forms of the same assessment should be available so that students can take retests as needed. [Suggested Time Frame: About two weeks] Ee. While translations of texts are available, teachers of less advanced classes should decide which texts of Mishneh Torah and Shulhan Aruch are relevant for their classes, based on where the group is at this point. One suggestion is to choose a few topics contained in these texts and trace them from their sources through the various texts (from the Torah roots to the Gemara to Mishnah Torah to Shulhan Aruch). For upper level classes, for different reasons, this is a great deal of text and will probably not be able to be covered with the class. This is a great place to use Chevrutot/Shiyurim and it is also suggested that upper level students can be given the assignment of working through some of the issues contained in these texts that have not been processed in class as an individual assignment. 11

12 Discussion/Learning Questions should be used for this study. Remember to make connections to texts studied earlier, such as Millgram. Some of these connections are scripted/suggested in the Discussion/Learning Questions. The Texts: In these chapters of Rambam s Mishneh Torah and the Kitzur Shulhan Aruch, there are many instructions about various aspects of our Tefillah including places where we pray, count of the minyan, order and content of various units of Tefillah and so on. While so much of these texts is Kevah focused, clearly there are elements of Kavanah as well. Students will note developed practices, further details given at different junctures and get a sense of the general script of our Tefillot. Note should be made of options to revisit earlier texts and trace the development of various practices and elements of prayer. [Suggested Time Frame: Two to three weeks] Note the readings from Heschel and Donin which should be read by all groups. Focus to be given to various issues in these discussions will depend on the groups, independent of level of classes. Essential questions should continue to be tracked. Students can be encouraged to do journal writing or otherwise interact with these questions as a response to these readings. Note the tone and thoughtful processing required by the Discussion Questions. The Readings: We have spent a great deal of time at this point on structural issues of Tefillah. It is critical that as we gain a deeper understanding of the breadth of the prayer structure, we do not lose sense of its breath. So, we return to some important issues related to Kavannah, exploring how our spiritual journeying must be ever present so that the structure of what we say will have meaning and significance. [Suggested Time Frame: Two to three sessions] 12

13 F. Iyyun Tefillah and Personal Meaning By this point in the course, the teachers and students should have a good sense of the rhythm, knowledge base, and buy-in of the members of the learning group into the course and its content. For lower level classes, this can be used in the earlier part of the examination of basic Tefillot or here. For upper level classes, again more time will be spent on the analysis of the texts of the Tefillot; for those unfamiliar with the text of prayers at these levels, it is appropriate to ask them to do extra reading and learning on their own to be able to participate fully with their classmates in discussions and examination of the texts. Fa. Introduction and Text Study Study of Nehemia, Chapter 8 is definitely a pre-condition for meaningful exploration of this text; use text from a Tanach. Use should be made of Discussion Questions The Chevrutah/Shiyur model should be used. The Text: Notice the focus on what is proper and appropriate in this text of Yoma 69b and the original text in Nehemia, chapter eight. There were simply certain conventions and practices associated with acknowledging and glorifying G-d s name that had to be done just so. What impact does this have on our concept of Tefillah and on the ongoing balance between Kevah and Kavannah in our study? Another issue that is addressed is that there is a place for every aspect of who we are in our Tefilot and even in our lives, including the yetzer hara. The questions will be particularly helpful in guiding both the teacher and the students through the rhythm of the text. This is a particularly difficult text and is only intended for classes that can wrestle with it appropriately and in a meaningful manner. [Suggested Time Frame: One week] Fb. Different perspectives of the Shema and its elements are presented here. The script is fairly clear and again, the degree to which different texts indicated here will be studied and emphasized should be informed by the level of the class and degree of background study and basic knowledge needed by individual lower level groups. Remember that the actual order of study again may be different from group to group. 13

14 What follows is an extended text from Masechet Berachot, 2a 3a. Upper level groups should try to study at least some of this text. Note is taken of the Discussion/Learning Questions. The Text: It is of particular interest to note what is the first question and discussion in the Mishnah and Gemara. The group can use this to help discuss the parameters of questioning in the Gemara. The question is When do we say? Not do I have to or why. What do we learn about permissible questioning and wiggle room allowed in Halachic directions? Also of interest is the notion that the information provided about how we establish boundaries is very practical and pragmatic, given the reality of life at this time. What do we learn here about the processing of structural issues in development of prayer practices? Note how this is developed in the questions provided. Rambam, Mishneh Torah: Hilchot Keriat Shema, Chapter 1 The Text: More structure and details about our prayers is studied here. Note the correlation with earlier studied texts from both the Mishneh Torah and the Shulhan Aruch, among other texts. [Suggested Time Frame: Two weeks] Of particular interest is a scholarly writing by Herman L. Horowitz entitled The Shema Reconsidered which provides an historical perspective on the formulation of this most central prayer. It is distilled here on pages Students may want to look at a variety of other commentaries and materials written on the Shema as they consider different aspects of its importance and meaning. You might consider returning to the different Siddurim for such commentary, if this has not been addressed earlier. After the by - now familiar Chevrutah/Shiyur rhythm of studying these texts, note the discussion that should be held at the end of this unit. Students and teacher should engage in a reconsideration of the purpose and centrality of the Shema both as a statement of Jewish solidarity and faith in G-d and the expression of Yichud HaShem. 14

15 Suggested Time Frame: Approximately one to two weeks, depending on order followed in your class] Fc. See above notes regarding how to proceed in this section on the Shemoneh Esrei. For upper level classes who will spend more time on the Gemara texts, Fb and Fc can be done at a different point and the comparative study of the different Siddurim can be linked to this. Remember there are several possibilities in how to organize this unit; each teacher and their students should do so in the way most meaningful to their group. The Text: Berachot 16b 17a is a text within Chapter Two of Berachot about private prayers and Kavanah, as well as appropriate parameters for its inclusion within the established practice of Tefillah. This last word so to speak continues to challenge us to address the balance of all necessary components in our prayers. This would be a great opportunity to invite students to write their own ending prayers that would be meaningful to them after completion of the communally scripted Amidah. [Suggested Time Frame: Three sessions] Fd. Suggested summation of Course and Experience This study should end with a general discussion where students can look at what they have studied and learned this year and consider how this has had an impact on their feelings about prayer. Students can compare their reactions to the Essential Questions from the beginning, through and at the end of this study. What else would they like to pursue on their own at this point? What new appreciations, understandings, and yes, questions, do they now have about Tefillah, both generally and in terms of their own experience? Remember the option to view The Quarrel for a second time. If this option is chosen, have students look at their writings in reaction to this in the beginning of the course and compare what their reactions are now. Approximately three sessions should be designated for a meaningful summation of the course. More will be needed if students will share their 15

16 projects with each other, either with the entire group or in smaller groups of four to six students each. The teacher might want to assign a final paper that encompasses these sentiments or others uncovered by the group during the course of this study. Note: At schools where there is a course in Jewish Philosophy or another venue in which to continue building on what has been accomplished here, it is hoped that students and teachers would take the initiative to revisit and reconsider some of these texts and study topics as this journey continues. 16

17 SAMPLE PLAN FOR TEACHING OF THIS COURSE As indicated elsewhere, there are different paths that one can use in following this course, depending on the class and various issues that will always confront us in real life. This is a breathing dynamic course and should be approached with some degree of elasticity, incorporating the required elements as well as indicating attunement to the reality that confronts all members of this Community of Learners. What follows is one schema for moving through the lessons indicated here, in the Course Outline and with materials included. Class #1: Tefillah as Practical Mitzvah? Provide rules and regulations that the teacher has for classes in general Introduce Essential Questions Encourage sharing of meaningful prayer experiences as well as those not particularly meaningful. Alternative: Exercise with Bracha formulations (Db) Homework: Assignment #1 (outline) Classes #2 4 (or 5): Does Tefillah Speak To Us? Viewing of The Quarrel Discussion of experiences of Chaim, Hershl, and student Consideration of Essential Questions Homework after film: Reaction Paper (Bc) Classes #5 - #7: Basic Structure of Tefillah Chevrutah: Reading of Millgram, Jewish Worship, and response to Discussion Questions Homework: Completion of Chevrutah reading and questions Shiyur: Review of answers to questions Class #8: Different Denominational Groupings and their Siddurim Bracha exercise (Db) if not done earlier 17

18 Assignment: Choose the formulation that is most meaningful to you and explain your reasons for this choice. Bracha before Shema (Dc) and accompanying discussion Class #9 Bircat HaShachar: Chevrutah and Shiyur Homework #1: Bring in any interesting Siddurim, information about Tefillah customs, etc. to share (for Class #19). Homework #2: Continued writing in journal/about Essential Questions; prepare one answer for one Essential Question for sharing session (Class #19) Classes #10 #12 Comparative Study of Siddurim from Denominational Movements (Dg) Homework: Needed work to complete Chevrutah assignments Classes #13 - #18: Communal Prayer Rambam, Mishneh Torah, Chapters 8 9 (Df) Use of Chevrutah work and Discussion Questions provided Homework: Needed work to participate in class Shiyurim Note: For extended text units, it is suggested that each day begin with a Shiyur to review what has been generally accomplished and then move into Chevrutot, for the next assigned part of text. This will be variable from class to class. Class #19 - A Pause for Reflection Summation discussion of different movements and expressions of Tefillah, to include sharing with all members of Community of Learners regarding any insights and questions up to this point. Class #20 #24 Different Types and Reasons for Prayer Prayer/Tefillah Search in Tanach (Ea) 18