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Text content of presentation slides: Studying the training course "Basics religious cultures and secular ethics "in the 4th grade Module" Fundamentals of world religious cultures "Textbook Vinogradova N.F., Vlasenko V.I., Polyakova A.V. "Fundamentals of the spiritual and moral culture of the peoples of Russia. Grade 4 "Kravtsun M.G. MBOU ESOSH №1 Complex training course"Fundamentals of Religious Cultures and Secular Ethics" is aimed at solving the main tasks of implementing the content of the mandatory subject area of the curriculum of the Federal State Educational Standard - "Fundamentals of the Spiritual and Moral Culture of the Peoples of Russia" - "Education of the ability for spiritual development, moral self-improvement. Formation of initial ideas about secular ethics, about domestic traditional religions, their role in the culture, history and modernity of Russia ”(clause 19.3. Academic plan elementary general education GEF) The comprehensive training course "Fundamentals of Religious Cultures and Secular Ethics" consists of 6 modules: Orthodox culture, foundations of Islamic culture, foundations of Buddhist culture, foundations of Jewish culture, foundations of world religious cultures, foundations of secular ethics. Methodological support: Textbook Vinogradova N.F., Vlasenko V.I., Polyakova A.V. “Fundamentals of spiritual and moral culture of the peoples of Russia. Grade 4 "1. Education of the ability to perceive the spiritual and moral culture accumulated by different peoples; the realization that a particular individual can safely exist and develop if he strives for moral self-improvement, shows readiness for spiritual self-development; 2. Formation of ideas that universal human values were born, stored and transmitted from generation to generation through ethnic, cultural, religious, family traditions, national and international relations;3. The realization that spiritual and moral culture modern man- this is, first of all, the legacy of the entire life and work of the ancestors, it takes its origins from the folk epos, folklore holidays, religious rites, etc.; 4. The formation of internal attitudes of the individual, value orientations, the formation of the belief that the attitude towards a member of society is determined not by his belonging to a particular ethnic group or religious denomination, but by his moral qualities and actions, a sense of love for his homeland, respect for the peoples inhabiting it , their culture and traditions.5. The development of aesthetic susceptibility in junior schoolchildren, which allows a person to show respect for the culture of different peoples, the peculiarities of their religions; to separate the moral from the immoral; understand that multifaceted Russian culture as a result of the integration of different ethnic cultures. In the structure of the textbook, content lines are highlighted that allow: 1. Briefly consider the history of the emergence of the multinational Russian state, the formation of relations between peoples and the birth of Russian identity (chapter "Russia is a country that united peoples").2. Show originality and self-worth national cultures, existing both in material and spiritual terms (chapter "The diversity of cultures of the peoples of Russia").3. To reveal the origins of the formation of universal values, to show in a form accessible to a younger student the contribution of various religions to the formation of moral values, laws and rules of life in society (chapter "What unites different peoples"). Distinctive features of the textbook: - providing a dialogue different cultures: expand on concrete examples from real life, history of Russia, religious teachings of interaction and mutual influence of different ethnic cultures. This is facilitated by the headings of the textbook “We will discuss together”, “A man lived in the world”, “Journey into the depths of centuries”, “Let's get acquainted”; different subjects which are studied in primary school: heading "Remember: you already know this"; - reflection of the main content in an illustrative series (headings of the textbook " Picture gallery”, “Working with a map”, thematic photos and drawings); - consistent introduction of new terms and concepts of cultural and religious content (textual explanation; presence of a dictionary). I quarterRussia - a country that united the peoples Russia is a multinational power. How it all began. Ancient Russia. The peoples of the Volga region. Peoples of the North Caucasus. Peoples of Siberia. Russian language - official language Russia. When people come together. II quarter. The diversity of cultures of the peoples of Russia The culture of each people is unique. What should we build a house. Let's look into the grandmother's chest. We invite you to the festive table. Traditional religions of the peoples of Russia. Let's enter an Orthodox temple. Let's enter a Buddhist temple. Let's enter a mosque. Let's enter a synagogue. III - IV quarters. Folk and religious holidays. Tsagan Sar. Navruz. This merry holiday is New Year. Christmas. Easter. Eid al-Adha. Prophet's birthday. Shabbat is a holy Saturday. Shmuel the rag-picker. Purim. Vesak holiday. What unites different nations How did the rules arise. Be merciful and kind Kirill Belozersky "Who is your neighbor?" Merciful Ruth. George's miracle about the snake. Honor your parents. Three daughters (Tatar fairy tale). Be generous, be content with little. What is more expensive? (Ossetian fairy tale). Do not envy. Do not betray. Be tolerant, know how to forgive. Be honest. Creative projects of students Creative projects of students Creative projects of students Course and textbook materials Vinogradova N.F., Vlasenko V.I., Polyakova A.V. “Fundamentals of spiritual and moral culture of the peoples of Russia. Grade 4, which is recommended for the study of ORKSE (module "Fundamentals of World Religious Cultures"), provide an opportunity to expand and systematize the knowledge of fourth-graders about the peculiarities of the culture of the peoples of Russia; understand moral values which acquired the character of universal. Younger students get acquainted with the traditional religions professed by the peoples of Russia; realize the contribution of each religion to the formation and development of the culture of our country and the whole world. The course brings up good feelings, tolerance and interest in the culture of different peoples. Thank you for your attention!
Prophet Shmuel(שמואל הנביא; Russian - Samuel) - Shmuel ben Elkana - the greatest prophet and the last of the chief judges of Israel. The years of his prophecy marked the end of the so-called. "Age of Judges" and the transition to the "Age of Kings". It was the prophet Shmuel who anointed the kingdom of the first Jewish king Shaul (Saul), and then the legendary king David, the founder of the royal dynasty. The years of the life of the prophet Shmuel: 2831-2883. (929-877 BC)
Elkana and Hana, Shmuel's parents
Shmuel belonged to the descendants of Keat, son of Levi ( Bemidbar Raba 3:11). Among his ancestors was Evyasaf, one of the repentant sons of Korach, who rebelled against the prophet Moshe and was swallowed alive by the earth as punishment for this, but his sons, who proclaimed "Torah is the truth and Moshe is the truth" were saved ( megillah 14a; I Shmuel 1:1, Rashi).
Shmuel's father is Elkan, about whom the midrash says that "in that generation there was no one like him" ( Bemidbar Raba 10:5), studied with the prophets, and his wife Chana also had the spirit of prophecy ( megillah 14a).
For ten years, Elkan and Khana remained childless, and, following the law of the Torah, he took another wife, Pnina, who had ten children ( Shmuel 89).
Four times a year, Elkana with his whole family made a pilgrimage to Shilo, where the Tabernacle of the Covenant was then located ( I Shmuel 1:3), by his example encouraging other Jews to fulfill this important commandment - thanks to him, among the children of Israel, merit outweighed sins. Then the Almighty said to Elkana: “For the fact that you encourage the Jews to fulfill the commandments, you will have a son who will add merit to all Israel” ( Tana Devey Eliyahu Raba 8).
Visiting the Tabernacle 2830(930 BC), the childless Khana prayed especially fervently, crying out to the Creator: “Lord of the Universe, God of armies! You have an Army above and an army below, and I don't know which one I belong to. If I belong to the Heavenly Host, then I should neither eat nor drink, nor give birth to children, nor die - but live forever! But if I belong to the army of the earth, then I must eat and drink and bear children!” ( I Shmuel 1:11, Rashi). "Lord of the Universe! Hana called. “Is it really difficult for You, who created innumerable armies in Your world, to give me one son?!” ( brachot 31b). “If You condescend to the suffering of Your servant ... and give Your servant a male child,” she promised, “then I will give him to G-d for all the days of his life.” That day the high priest of Eli blessed her, saying, “Go in peace, and Gd of Israel May your desire be fulfilled, what you asked Him for ”( I Shmuel 1:11,17).
This blessing came true: on the first day of the new 2831 Hana conceived ( brachot 29a), and after six months and two days of pregnancy she had a son ( I Shmuel 1:20, Rashi).
young prophet
The boy was born without foreskin, like the "circumcised", just like the First Man - Adam, Noah, the forefather Jacob and the prophet Moshe ( Avot derabi Nathan 2:5). According to the cabalists, the born child was a new incarnation of the soul of Moshe ( Seder adorot).
The mother named her son Shmuel- in this name she combined two words: מאל שאול ( shaul meel- “begged from G-d”) ( I Shmuel 1:20, Malbim). At the same time, she called him by this name because, according to the predictions of the prophets, in the near future, a great righteous man named Shmuel was to appear among the sons of Israel, and many mothers who had sons gave them this name - but as soon as the sons grew up , people said, "No, that's not the same Shmuel!" ( Yalkut Shimoni, Shmuel 78).
Having barely learned to speak, the son of Hana immediately began to study the Torah under the guidance of his father and mother, who had a prophecy that in the future her son would become a judge of Israel ( I Shmuel 1:23, Malbim).
Two years later, the mother brought her Shmuel to Shiloh for the first time in order to give him up for education to the high priest Eli ( I Shmuel 1:24-25). When Shmuel saw that his parents, who wanted to sacrifice a bull, could not find a kohen for a long time to slaughter the sacrificial animal, he said to them: “Why do you need to look for a kohen?! According to Torah law, to do shechita, any adult Jew will do." But the high priest of Eli asked the child, “Where did you get this?” “After all, in the Torah,” Shmuel explained, “it is written: And he will slaughter the calf before G-d, and the sons of Aaron, the kohanim, will offer blood and sprinkle blood on the altar ( Vayikra 1:5), which means that kohanim are needed only for offering blood and sprinkling, and any Jew can slaughter. “You said right! Eli approved. - But you passed a legislative decision in the presence of your mentor (in this case- the chief judge of Israel), and everyone who makes a legislative decision in the presence of his preceptor is subject to death at the hands of Heaven. “Leave this child, and punishment will overtake him: he will die before his time,” Eli Khan said sternly. “And I will ask mercy for you, and the Almighty will give you a son better than this.” "About this As a child, I prayed, and God granted my request,” the mother said adamantly. - ... And I entrust him to G-d for all the days of his life "( I Shmuel 1:25-28, Rashi).
From that day on, Shmuel became Eli's pupil and disciple, who taught him the Torah and instructed him on the ways of serving the Creator. At the same time, Shmuel studied the special ministry of the Levites, associated with singing and playing musical instruments ( Radak, I Shmuel 2:18). Gradually, he began to help the mentor in the service in the Sanctuary ( I Shmuel 3:1). Along with the usual rules of piety, Shmuel also observed all the restrictions from childhood. Nazira (Nazir 66a; Rambam, Nezirut 3:16).
Seeing the righteous deeds of young Shmuel, people began to say: “Probably this is the Shmuel they were waiting for!” ( Yalkut Shimoni, Shmuel 78).
At the age of twelve, Shmuel experienced his first prophetic revelation. At night, he heard a voice addressed to him from the Holy of Holies of the Tabernacle: the Almighty revealed to him that he would punish the sons of Eli who had gone astray. In the morning, he conveyed this terrible warning from the Creator to Eli himself ( I Shmuel 3:1-18, Rashi).
Shmuel - Judge of Israel
Over the years, all the people learned about the prophetic gift of Shmuel ( I Shmuel 3:19-21). When G-d spoke to Shmuel at Shiloh, people saw a cloudy pillar connecting the earth with the sky, just as happened during the prophecies of Moses ( Otzar Ishey aTanakh, Shmuel).
According to some opinions, the outstanding soul of the prophet Shmuel became a new incarnation
) and the third in her section "Nevi'im" (Prophets). Originally a single book, in the Septuagint and in the Vulgate it was divided into two books, called I and II (out of four) books of Kings. The first book describes the events before the death of King Shaul, the second begins with David's reaction to this death. In the Hebrew manuscripts of the Bible, the text was considered as a single book, and only with the advent of the printed Bible in the 15th century. the division into Books I and II of Samuel entered Jewish tradition.
The title of the book in the Jewish canon does not imply Samuel's authorship, but is apparently given because Samuel is the first significant person to appear in the narrative.
The Book of Shmuel is a historiographical book describing the events from the birth of the prophet Shmuel to the choice of the place for the future Temple by King David.
According to Jewish tradition (Babylonian Talmud, Bava batra 14b-15a) and the first book of Chronicles, the authors of the book of Shmuel were the prophets Shmuel (24 chapters), Nathan and Gad,
The general trend in the books of Shmuel and the Kings (Melachim) was the depiction of the political state (prosperous or unfortunate) of the Jewish people in connection with its religious and moral life or the state of faith. In particular, the authors of Shmuel's book detailing events from the life of Shmuel and David wanted to display a possibly accurate image of the Jewish prophet in the person of Shmuel, and the king in the person of David.
The subject of the book and its structure
The main theme of the book of Samuel is the establishment of the kingdom of Israel: the biography of Samuel before the history of Saul (I Sam. 1-7); Samuel and Saul (I Sam. 8-15); Saul and David (I Sam. 16-31); David's rise to power (II Sam. 1-8); continuation of the story of David (II Sam. 9-20); additions to the story of the reign of David (II Sam. 21-24; however, the continuation of the story of David, his old age and the accession of Solomon is already included in the II Book of Kings, chapters 1-3).
The main goal of the book of Samuel is an attempt to critically comprehend the events associated with the formation of the monarchy as an institution of national and religious significance. This approach is visible in the construction of a narrative that puts a series historical issues, and above all - whether the establishment of royal power was God's gift or apostasy (I Sam. 8).
The book of Samuel is not written by one author, although it is certain that the text was later edited. It includes a variety of elements from both genre and content point of view. Most of the text is made up of narratives that are related in content (unity of place and time) and stylistically (dialogues, repetition of formulas, frame construction, etc.).
The book contains poetic fragments representing the speech of the characters (I Sam. 2:1-10; 15:22,23; II Sam. 1:17-27; 3:33,34; 20:1; 22:1-51; 23:1-7). Some of these poetic fragments are also found in other books of the Bible (II Sam. 20:1 - in I Ch. 12:16; II Sam. 22 - in Ps. 18 [in the Russian tradition 17]), so the question arises whether they belong poetic texts the same era as the main narrative of the book.
The book of Samuel contains frequent prophecies and divine instructions (I Sam. 2:27-36; 3:11-14; 6:3-9; 8:7-18; 9:15,16; 10:17-19; 12 :6-17, 20-25; 15:10,11; 17:45-47; II Sam. 7:3-16; 12:7-14; 21:1; 24:11-13). In most cases, such passages form part of the narrative, but sometimes they are independent literary compositions(for example, II Sam. 7).
The book contains material sourced from the royal archives, such as lists of David's dignitaries (II Sam. 20:23-26), the names of his wives and sons (II Sam. 3:2-5), lists of his wars and conquests ( II Sam. 8). Usually this material is stylistically subordinated to narrative parts or includes narrative details (I Sam. 13:1-3; 30:26-31; II Sam. 2:8-11; 5:4-5,9,17-25; 8 :1-14; 12:26-31; 23:8-19; 24:5-9). Less commonly, archival material forms an independent text (I Sam. 7:13-17; 14:47-52; II Sam. 3:2-5; 5:13-16; 8:15-18; 20:23-26; 21 :15-22; 23:20-39).
There are also other genre elements in the book of Samuel - prayer (II Sam. 7:18-29), parable motifs (II Sam. 12:1-6; 14:4-17), proverbs and sayings (I Sam. 10:12 ; 18:7; 19:24 and elsewhere). The main method of the compiler, obviously, was the layout of the material in more or less chronological order, which often required dividing the sources used and regrouping their parts in accordance with logic and chronology.
Most researchers are of the opinion that the sources used in compiling the book of Samuel's book included legends about Samuel's childhood, the story of the Ark of the Covenant, about the formation of the monarchy - about the events in Mizpah, Ramah and Gilgal, stories about David, the history of events at his court, and also palace archives, prophecies, poetic compositions (for example, David's lament for Saul and Jonathan, II Sam. 1:19–27).
Life of Shmuel
The story of the birth of Shmuel
Shmuel was the son of Elkanah and Hannah of Ramataim-Zophim in the inheritance of the tribe of Ephraim. The story of the birth of Shmuel contains a characteristic biblical motif about a miraculous birth from a mother who suffered from long-term infertility (cf. Sarah, Rebekah, Rachel, Samson). For many years Hannah prayed to God in the sanctuary at Shiloh to give her a son, promising that she would dedicate him to the service of God, “and no razor shall touch his head” (I Sam. 1:1–11; see Nazarene). God heard the prayer, and Hannah gave birth to a son, whom she named Shmuel (`the name of God`; according to another interpretation - `God heard`), "for I asked him from the Lord" (I Sam. 1:20). When the child grew up, Hannah brought him to Shiloh and handed him over to the priest Eli, saying: "And I give him to the Lord for all the days of his life - to serve the Lord" (I Sam. 1:28). Once Samuel had a vision in which God predicted punishment for the wicked sons of Eli (I Sam. 3:11–14), and from that time began the activity of Shmuel as a “prophet of Yahweh” (I Sam. 3:20).
Shmuel - prophet
Theodore Lector claims that the Byzantine emperor Arcadius in 406 brought the bones of Shmuel to Constantinople and placed them in a specially erected church.
In the 10th century Arab geographer al-Muqaddasi mentions a monastery near an-Nabi Samvil. The biblical city of Rama was later incorrectly identified with Ramla, where the tomb of Shmuel was allegedly found, in which in 1013 there was a Karaite synagogue.
In 1173 Benjamin of Tudela wrote that the Crusaders moved the remains of Shmuel from Ramla to an-Nabi Samvil.
In 1157, a church was erected south of the hill, which was destroyed in 1187 by Salah ad-Din.
In the Middle Ages, the grave served as a place of mass pilgrimage for Jews who gathered here on Iyar 28 (see Calendar), traditionally considered the day of Shmuel's death.
Around 1730, the Turks closed the cave and built a mosque over it, where Jews were not allowed to enter.
Today Jews visit the grave again.
The Book of Samuel is a historical document of paramount importance for understanding the events that led to the establishment of the monarchy. It reflects different religious and ethical assessments of this institution and attempts to comprehend it with a religious worldview.
Notification: The preliminary basis for this article was the article SAMUIL in the EEE| Books of the Tanakh (Hebrew Bible) | |
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School No. 79 of the city district of Ufa
Republic of Bashkortostan
Agreed
Deputy Director for UVR
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CALENDAR-THEMATIC
PLANNING
onfundamentals of religious cultures and secular ethics
Class:4B
Teacher:Karimova Guzyal Rafailovna
Number of hours: total34 hours; in Week1 hour
Planning is based on the work program on the basics of religious cultures and secular ethics for grade 4, considered at a meeting of the MoD of teachers primary school, adopted at the pedagogical council, approved by the order of the director dated August 31, 2017 No. 247
Ufa - 2017
Plannedthe date of the
Actual date
Lesson topic
with an indication of the ethnocultural features of the Republic of Bashkortostan
Notes
1 quarter - 8 lessons
Russia is a country that has united peoples.
1
05.09
Russia is a multinational power.
How it all began. Ancient Russia.
2
12.09
How it all began. The peoples of the Volga region.
3
19.09
How it all began. Peoples of the North Caucasus.
4
26.09
How it all began. Peoples of Siberia.
5
03.10
Russian is the state language of Russia.
When people come together.
The diversity of cultures of the peoples of Russia.
6
10.10
The culture of every nation is unique. That we should build a house. Let's take a look at Grandma's chest.
7
17.10
We invite you to the festive table.
8
24.10
Traditional religions of the peoples of Russia. Let's go to the Orthodox Church.
2 quarter -8 lessons
9
07.11
Let's go to the Buddhist temple.
Let's go to the mosque.
Let's go to the synagogue.
10
14.11
Folk and religious holidays. Tsagan Sar. Navruz. This merry holiday is the New Year.
11
21.11
Christmas. Easter. Eid al-Adha.
12
28.11
Prophet's birthday. Shabbat is a holy Saturday.
Shmuel the rag-picker. Purim.
Wesak holiday.
What unites different nations.
13
05.12
How did the rules come about?
Be merciful and kind
14
12.12
Honor your parents. Three daughters (Tatar fairy tale).
Be generous, be content with little.
15
19.12
Do not envy.
Do not betray.
16
26.12
Be patient, be forgiving.
3 quarter -10 lessons
17
16.01
Be honest
18
23.01
Introduction. What does ethics teach? On the ethics of secular and religious.
Man and his homeland.
19
30.01
Love for the Motherland is the highest moral feeling.
20
06.02
Family is the first love of a person.
21
13.02
Labor for the good of the Motherland.
22
20.02
Defense of the Motherland is the duty of a citizen!
Human and nature.
23
27.02
Love for nature - what does it mean?
About virtues and vices.
24
06.03
To do good!
25
13.03
The person is a member of the team. Hard work is a virtue.
26
20.03
About compassion and indifference. Generosity and mercy. Justice. About honesty, truthfulness and deceit.
4 quarter -8 lessons
27
03.04
28
10.04
About greed and envy.
Be tolerant...
29
17.04
We participate in project activities.
30
24.04
The man is alone. Virtues of the mind. Conscience is our witness and judge!
Let's talk about etiquette.
31
08.05
Communication is a human need. What is etiquette and when did it originate? School (business) etiquette.
32
15.05
Guest etiquette. Table etiquette. Holiday etiquette.
33
22.05
We participate in project activities.
34
29.05
Let's summarize.
Let's discuss together.
Let's read the text.
How is the festive Sabbath day different from weekdays?
What changes take place on this day with the rag-maker Shmuel and his family members?
But here comes the eve of Saturday, and his neglected dwelling is transformed: a washed and whitewashed room, even in its poverty, commands respect. The table is covered ahead of time with a white tablecloth, and on it are two smeared with yolk challah- a feast for the eyes! Candles are burning in shiny copper candlesticks.
Girls, barefoot, but freshly washed, with neatly braided pigtails, sit in the corners, on their faces - the expectation of something joyful.
Good Saturday! - says Shmuel in the doorway, looking lovingly at his wife and children, his face brightens.
Good Saturday! - son Moyshele echoes loudly ...
The father and son greet the "Angels of the Most High", who accompanied them from the synagogue to the house, with the traditional "Sholom Aleichem". No, the rag-picker is no longer a stray dog, he is a king in his house, he has changed outwardly, and his soul has been renewed. Here he reads "Kiddush" over the goblet, washes his hands and sits down at the head of the table. His wife sits next to him on the right, the children on the left.
He cuts off from the "double loaf" and distributes pieces of challah, challah from real crumbly grains, to his hungry "princes", and then - a piece of fish, a little broth, a tiny piece of meat with a bone, a spoonful of compote - delicacies that they never even dreamed of whole week.
Both adults and children eat with delight, with concentration - "for the glory of the holy Saturday." Shmuel clears his throat, clears his throat and begins to sing joyfully:
The Sabbath day is holy, good for those who keep it...
He sings, and his little children sing along with joy. Children sing: "How beautiful you are ..." - praise to the Sabbath, the day of rest for all the tired. The people of Israel fuss noisily all week, but then Shabbat comes, and peace descends, and sorrow and suffering disappear.
