1-Structure

= THE S TRUCTURE = __ Background __ As noted earlier, אָבוֹת-אִמָהוֹת is the first blessing of a core section of the Jewish prayer service called עֲמִידָה (“standing,” referring to the posture in which we say it) __and__ הַתְּפִילָה (“The Prayer,” referring to its importance), __and__  שְׁמוֹנֶהעֶשְׂרֵה   (//Sh’moneh Esrei//; “18,” referring to the original number of blessings when recited during the week). It would be helpful for students to consistently be reminded of the larger context into which אָבוֹת-אִמָהוֹת is placed. Therefore, separately from this unit on the אָבוֹת-אִמָהוֹת, it would be appropriate to teach about the larger structure of the עֲמִידָה including:

that in its ( שַׁחֲרִית, מִנְחָה, מַעֲרִיב ) and then repeated aloud at two ( שַׁחֲרִית, מִנְחָה ). There are times when the first three blessings of the עֲמִידָה are recited out loud by the congregation, and the end is recited silently by each worshiper; in this instance, it is not repeated aloud. o three blessings at the beginning o middle (intermediate) blessing(s) o three blessings at the end These foci are not part of this particular unit. For information about the עֲמִידָה, see: [] For congregations that use the URJ CHAI curriculum, an overview lesson is provided in Level Five, //Avodah//.
 * its three names and their meaning
 * that in its traditional form, it is prayed silently at three of the daily worship services
 * the structure of
 * the choreography throughout
 * the parallel between the structure of the עֲמִידָה (the content/spirit of each of the 3 sections) to how a person might make a request of royalty

** __ ACTIVITY IDEAS: __ **
1) Consistently use a graphic to help students see that אָבוֹת-אִמָהוֹת is the first blessing of a core section of our worship service: עֲמִידָה . [You can find a graphic that can be enlarged and put together with Velcro or magnetic tape on the RESOURCES page on the wikispace.] Each time the class works with אָבוֹת-אִמָהוֹת, separate and hold up the graphic that represents this blessing so that students understand that they’re working with a smaller part of the bigger whole. ﻿ 2) Ask students what they have observed when people pray אָבוֹת-אִמָהוֹת. [Note that depending on the congregation and its practice, students may not be aware of all of the traditions surrounding the recitation of this blessing.] about אָבוֹת-אִמָהוֹת, add (or have other students add) information that would make the observations accurate. They might mention:

Feel free to write these rituals on chart paper for future reference. Students could also create illustrations for each.
 * We are standing when we say it
 * Prior to beginning the אָבוֹת-אִמָהוֹת (usually during the recitation of the line אֲדֹנָי שְׂפָתַי תִּפְתָּח), worshipers move backward three steps and move forward three steps. The three steps back simply allow the person to take the three steps forward, so as to (metaphorically) come into the presence of God.
 * At the word: בָּרוּךְ in the opening blessing, we bend our knees and bow, then stand up straight before we get to God’s name ( יְיָ ). We also bend at the knee, bow from the waist, and stand up at the same words during the closing blessing of the אָבוֹת-אִמָהוֹת . There are times when the blessing is said silently and times when it’s said aloud; this is dependent on a congregation’s customs for reciting עֲמִידָה as a whole.

3) Teach students the correct choreography for the אָבוֹת-אִמָהוֹת . [To see how it is done, go to [] and look at page 55 and following; a diagram is on page 56.] Practice until it becomes comfortable. Consider doing a davening movement exercise on the bimah. [See more in the Spiritual Section, below.]

4) There are at least two reasons for bowing at the beginning and ending of אָבוֹת-אִמָהוֹת:
 * As a sign of humility
 * As a reminder that when we “fall,” God is there to lift us up. The שֻלְחָן עָרוּךְ (a basic book of Jewish law) teaches that we bow as if we were falling (thus the bending of the knee and bowing at the waist) and before we reach God’s name, we stand up, as if God is lifting us up. Ask students to think about why we might bow during prayer. Integrate their answers with the two, above, and ask them to decide which one(s) they would like to keep in their hearts when they pray the אָבוֹת-אִמָהוֹת . Consider giving each student a paper heart on which to write their response; have them insert the heart into the prayerbook they use during the school’s worship service. Ask students to read what they wrote on their heart right before they pray the עֲמִידָה (be sure to use the choreography).

5) Ask students to create a resource that would help others learn the choreography of this prayer. Consider dividing your class into 2-3 groups, each to do one of the items, below. [Choose this activity if you have a fair amount of time to devote to the blessing.]
 * One group could make a video that could be linked to the congregation’s website
 * One group could take photos of someone doing the right choreography and add a written explanation for each; this could be part of the congregation’s newsletter.
 * One group could create a way to teach the choreography to younger students during the school’s t’fillah (and/or maybe Junior Congregation).

6) Share with students the two versions of this blessing: אָבוֹת and אָבוֹת-אִמָהוֹת (see the APPENDIX in this document or the RESOURCES page on the wikispace for copies). Explain that for a couple thousand years, the only version was the אָבוֹת, but that in the last few decades, Reform, Reconstructionist and some Conservative congregations have added the אִמָהוֹת (Matriarchs, or mothers): Sarah, Rebecca, Leah & Rachel (or Sarah, Rebecca, Rachel & Leah). Note that in the closing blessing, the Reform Movement uses the words עֶזְרַת שָרָה , (who helps Sarah), while the Conservative movement uses פּוֹקֵד שָרָה (who remembers Sarah). For an explanation about this, see page 35 in S’fatai Tiftah, Vol 2 (Torah Aura): page 35-37 and “Background 24” on page 151. No matter which version your congregation uses, it’s important that students know that when they start going on the Bar/Bat Mitzvah “circuit” they will probably encounter a version other than what they are used to. You might:
 * Show students both versions and ask them to compare.
 * Discuss how students feel about either version. Should the original version have stayed the same? Or, should women have been added? How does this change reflect how Judaism responds to important changes in our society?