The following curriculum which we are presenting to our Staff is an approximation of what we expect should be covered in each of our grades from first through ninth. This particular curriculum covers only the Bible-History portion. Following our policy of de-emphasizing the great stress here, to fore laid on narrative history and the Holiday trappings in favor of the practical working concepts and practices of every day life of the Jew, we ask that this curriculum serve as a minimum guide rather than as an absolute prerequisite. In many cases we are using texts which definitely are not the best, either because we already have a large number of them in stock or because there are none available that are much superior. Our main objections to these texts are their treatment of major portions of Biblical History. Parts that may sound miraculous are not readily explicable by natural means such as the Crossing of the Red Sea are presented as "legend" or "poetry" or as usual natural occurences with all the miracle-aspects stripped. Our objection is two-fold:first, on religious grounds we accept the Bible as such and not the diluted version many of these children’s texts offer. And second: it is the previlege of a child to be given the story in its full beauty without having its esthetic value impaired by the bias of some rationalist author. Bven more serious is the occasional reference by some of the tests to "cus- toms" that״were once practiced by our ancestors", customs which Orthodox Jews still do practice and preach. I want to stress as much as possible that our aim in teaching Bible History is not merely to give them factual information as much as to make the Bible and Judaism relevant and real to them. "Our ancestors" are terribly distant from any child-as from any adult. But when we are hospitable just as is Abraham, or when Moses asks them to be fair or eat xiatzoh, the entire cast of Biblical personalities is so much closer to them. The amount of material suggeste…

Friday Night Late Services Order of Service: Opening Prayer – p. 63 (alternate: p. 7, p. 41, p. 83 or Birnbaum p. 442); English Responsive Reading, “The Lord Reigneth”, p. 63; Hebrew “Mizmor le’David”, p. 64; Lecha Dodi (cantor & choir) pp. 64–5 (announce: please rise, before last paragraph); Hebrew Responsive Reading, Sabbath Psalm (Mizmor Shir le’yom Ha’Shabbos) p. 66–7; Borchu (cantor & choir) p. 67.English in Unison, "Praised art Thou", p. 67-6"Ahavas olam," p.68Shma Yisroel (cantor & choir with cong.,Hebrew) p.68 Then read English translation of 2 verses on p. 68Hebrew Unison, Ve’ahavta, p. 69English responsive reading,"True and unfailing", P.6970־Mi Chamocha,p.70 to Hashkiveinu, p.71־cantor and choirEnglish Unison, "Cause us", p. 71Ve-shomru-cantor and choirSilent Amidah, pp.23-29,congregation silently, standingKiddush (cong. rises) by cantor-p.73Prayer for Government-my own prayer,or P.79,or p.37, or p.60, or p. 100Scriptural Reading-from Portion of the WeekSholom Aleichem, Hebrew, congregational with choir, p. 11720. Lecture or Sermon21. Aleinu- cong. rises. Hebrew with Cantor p, 752 ,6־nd paragraph English Unison22. Kaddish by Mourners, lead by Cantor23. Yigdal, congregational, p. 11924, Announcements and Benediction.