A. Relates to a ספר of חומש with respect and affection as prescribed by הלכה and מנהג (such as kissing the חומש after use and not putting it on the floor).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Knows that time spent learning תורה is an opportunity to fulfill the מצוה (and daily חיוב of לימוד תורה.)

D. Identifies the חומש texts as the identical text found in other printed חומשים or in a ספר תורה.

E. N/A

F. Knows that there is an orderly sequence to חומש that is usually chronological.

G. N/A

H. N/A

I. N/A

J. Knows that the תורה was given through משה רבינו at הר סיני.

K. N/A

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).

C. Knows that time spent learning תורה is an opportunity to fulfill the מצוה (and daily חיוב of לימוד תורה.)

D. Identifies the חומש texts as the identical text found in other printed חומשים or in a ספר תורה.

E. N/A

F. Knows that there is an orderly sequence to חומש that is usually chronological.

G. N/A

H. N/A

I. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

J. Knows that the תורה was given through משה רבינו at הר סיני.

K. N/A

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Describes the תורה as חכמתו ורצונו של הקב”ה, and Torah study as an opportunity to connect with ‘ה (as a “meeting of minds,” so to speak).

D. Knows that every ספר תורה has been copied from a pre-existing ספר תורה, all the way back to the first one that was written by משה רבינו in the מדבר. Therefore the text of all ספרי תורה throughout the world, and throughout the ages, is always the same.

E.  Asks, “I don’t understand,” instead of “it doesn’t make sense.”

F. Knows that there is an orderly sequence to חומש that is usually chronological.

G. N/A

H. Recognizes the role of commentary in providing additional levels of understanding.

I. N/A

J. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

K. Knows that תורה שבעל פה was given with the תורה שבכתב to משה רבינו at הר סיני.

L. N/A

A. Relates to a ספר of חומש with respect and affection as prescribed by הלכה and מנהג (such as kissing the חומש after use and not putting it on the floor).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Describes the תורה as חכמתו ורצונו של הקב”ה, and Torah study as an opportunity to connect with ‘ה (as a “meeting of minds,” so to speak).

D. Knows that every  ספר תורה has been copied from a pre-existing ספר תורה, all the way back to the first one that was written by משה רבינו in the מדבר. Therefore the text of all ספרי תורה throughout the world, and throughout the ages, is always the same.

E.  Asks, “I don’t understand,” instead of “it doesn’t make sense.”

F. Knows that there are sometimes deviations in the order of the חומש, to bring out other messages than chronology, and quotes the מחז”ל of  “אין מוקדם ומאוחר בתורה”.

G. Knows that פרשיות are placed in particular order for particular reasons and this juxtaposition is called הפרשיות סמיכות.

H. Recognizes the role of commentary in providing additional levels of understanding.

I. Differentiates between דרש and פשט.

J. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

K. Knows that תורה שבעל פה was given with the תורה שבכתב to משה רבינו at הר סיני.

L. N/A

A. Relates to a ספר of חומש with respect and affection as prescribed by הלכה and מנהג (such as kissing the חומש after use and not putting it on the floor).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Describes the תורה as חכמתו ורצונו של הקב”ה, and Torah study as an opportunity to connect with ‘ה (as a “meeting of minds,” so to speak).

D. Knows that every ספר תורה has been copied from a pre-existing ספר תורה, all the way back to the first one that was written by משה רבינו in the מדבר. Therefore the text of all ספרי תורה throughout the world, and throughout the ages, is always the same.

E. Asks “how can we understand this better,” and looks for possible solutions, rather than disagreeing or making judgmental statements.

F. Knows that there are sometimes deviations in the order of the חומש, to bring out other messages than chronology, and quotes the מחז”ל:
“אין מוקדם ומאוחר בתורה”.

G. Recognizes that there can be more than one understanding to explain the text, and quotes the מחז”ל : 
שבעים פנים לתורה.” [3]” 

H. Differentiates between דרש and פשט.

I. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

J. Explains that תורה שבעל פה employs specific rules of interpretation, and cites and explains the examples of קל וחומר and גזירת שוה.

K. Quotes the מחז”ל, “הפך בה והפך בה דכולא בה,” and explains that, therefore,  תורה has a say about any issue in our lives and in the world around us (citing examples from the text being learned[4]).

A. Relates to a ספר of חומש with respect and affection as prescribed by הלכה and מנהג (such as kissing the חומש after use and not putting it on the floor).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Describes the תורה as חכמתו ורצונו של הקב”ה, and Torah study as an opportunity to connect with ‘ה (as a “meeting of minds,” so to speak).

D. Knows that every ספר תורה has been copied from a pre-existing ספר תורה, all the way back to the first one that was written by משה רבינו in the מדבר. Therefore the text of all ספרי תורה throughout the world, and throughout the ages, is always the same.

E. Asks “how can we understand this better,” and looks for possible solutions, rather than disagreeing or making judgmental statements.

F. Knows that there are sometimes deviations in the order of the חומש, to bring out other messages than chronology, and quotes the מחז”ל of “אין מוקדם ומאוחר בתורה”.

G. Recognizes that there can be more than one understanding to explain the text, and quotes the מחז”ל  of “שבעים פנים לתורה.”

H. Differentiates between דרש and פשט.

I. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

J. Explains that תורה שבעל פה employs specific rules of interpretation, and cites and explains the examples of קל וחומר and גזירת שוה.

K. Quotes the מחז”ל of, “הפך בה והפך בה דכולא בה” and explains that, therefore,  תורה has a say about any issue in our lives and in the world around us (citing examples from the text being learned[4]).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Explains that תורה study is an opportunity to achieve a singular unity with  ‘ה.[2]

D. Explains the main ideas of the 8^th and 9^th principles of the רמב“ם’s י“ג עקרי אמונה concerning the Divine origin and unchanging nature of תורה.

E. Asks “how can we understand this better,” and looks for possible solutions, rather than disagreeing or making judgmental statements.

F. Knows that there are sometimes deviations in the order of the חומש, to bring out other messages than chronology, and quotes the מחז”ל of “אין מוקדם ומאוחר בתורה”.

G. Recognizes that there can be more than one understanding to explain the text, and quotes the מחז”ל of  “שבעים פנים לתורה.”[3]

H. Differentiates between פשט, רמז, דרש and סוד.

I. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

J. Explains that תורה שבעל פה employs specific rules of interpretation, and cites and explains the examples of קל וחומר and גזירת שוה.

K. Quotes the מחז”ל, “הפך בה והפך בה דכולא בה,” and explains that, therefore,  תורה has a say about any issue in our lives and in the world around us (citing examples from the text being learned[4]).

A. Relates to a ספר of חומש with respect and affection as prescribed by הלכה and מנהג (such as kissing the חומש after use and not putting it on the floor).

B. Relates to study of חומש with appropriate reverence, as reflected in conduct according to הלכה and דרך ארץ (such as washing נעגל וואסער and saying ברכות התורה before learning, and sitting respectfully).[1]

C. Explains that תורה study is an opportunity to achieve a singular unity with ‘ה.
[2]

D. Explains the main ideas of the 8^th and 9^th principles of the רמב“ם’s י“ג עקרי אמונה concerning the Divine origin and unchanging nature of תורה.

E. Asks “how can we understand this better,” and looks for possible solutions, rather than disagreeing or making judgmental statements.

F. Knows that there are sometimes deviations in the order of the חומש, to bring out other messages than chronology, and quotes the מחז”ל of “אין מוקדם  ומאוחר בתורה”.

G. Recognizes that there can be more than one understanding to explain the text, and quotes the מחז”ל of “שבעים פנים לתורה.”
[3]

H. Differentiates between פשט, רמז, דרש and סוד.

I. Recognizes that we need תורה שבעל פה (as cited by commentaries on חומש) to assist in understanding the פסוק.

J. Explains that תורה שבעל פה employs specific rules of interpretation, and cites and explains the examples of קל וחומר and גזירת שוה.

K. Quotes the מחז”ל, “הפך בה והפך בה דכולא בה,” and explains that, therefore,  תורה has a say about any issue in our lives and in the world around us (citing examples from the text being learned[4]).

B. N/A

C. Sees the אבות and their conduct as examples for us and our lives.

A. Recognizes that there is a lesson to be learned from every topic in חומש.

B. N/A

C. Sees the אבות and their conduct as examples for us and our lives.

A. When a lesson has been learned, thinks of ways that the lesson applies in their personal life.

B. Understands that the word תורה is related to הוראה, indicating that the primary purpose of תורה is to teach us lessons for our lives.

C. Sees the accomplishments of the אבות as something which was passed down in our “spiritual DNA,” enabling us to achieve similar things.

A. When a lesson has been learned, thinks of ways that the lesson applies in their personal life.

B. Understands that the word תורה is related to הוראה, indicating that the primary purpose of תורה is to teach us lessons for our lives.

C. Sees the accomplishments of the אבות as something which was passed down in our “spiritual DNA,” enabling us to achieve similar things.

B.  Students expect personal relevance and lessons in עבודת ה‘ in every topic in חומש. [5]

C. Sees comparisons between situations in the lives of our אבות and events in our nation’s history and our personal lives.

B.  Students expect personal relevance and lessons in עבודת ה‘ in every topic in חומש. [5]

C. Sees comparisons between situations in the lives of our אבות and events in our nation’s history and our personal lives.

B.  Students expect personal relevance and lessons in עבודת ה‘ in every topic in חומש. [5]

C. Sees comparisons between situations in the lives of our אבות and events in our nation’s history and our personal lives.

A. When a lesson has been learned, thinks of ways that the lesson applies in their personal life.

B.  Students expect personal relevance and lessons in עבודת ה‘ in every topic in חומש. [5]

C. Sees comparisons between situations in the lives of our אבות and events in our nation’s history and our personal lives.

A. Knows that the Torah is written בלשון קודש – Hashem’s Holy Language with which ‘ה created the World.

B. N/A

C. N/A

B. Recognize that the Torah speaks ‘בלשון נקי and will often use more words to say something in a nicer way e.g איננו טהור instead of טמא.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Recognize that the Torah speaks ‘בלשון נקי and will often use more words to say something in a nicer way e.g איננו טהור instead of טמא.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Recognize that the Torah speaks ‘בלשון נקי and will often use more words to say something in a nicer way e.g איננו טהור instead of טמא.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Knows that ‘לשון נקי is one example of תיקון סופרים, changes in the way that something is written in the תורה in order to teach us something, and can name some other examples as well.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Knows that ‘לשון נקי is one example of תיקון סופרים, changes in the way that something is written in the תורה in order to teach us something, and can name some other examples as well.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Knows that ‘לשון נקי is one example of תיקון סופרים, changes in the way that something is written in the תורה in order to teach us something, and can name some other examples as well.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

B. Knows that ‘לשון נקי is one example of תיקון סופרים, changes in the way that something is written in the תורה in order to teach us something, and can name some other examples as well.

C. Recognize that דברה תורה בלשון בני אדם – the Torah is written in a way that Man can understand, but it is not literal when speaking about Hashem. E.g.. Hashem has no Hand. (This is anthropomorphic language.)

A. Identifies that there is a unique script in the ספר תורה which is only used for סת”ם. (#10 in Appendix), and that there are sometimes unusually sized letters: אותיות רבתי וזעירי (#9 in Appendix).

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. N/A

A. Identifies that there is a unique script in the ספר תורה which is only used for סת”ם. (#10 in Appendix), and that there are sometimes unusually sized letters: אותיות רבתי וזעירי (#9 in Appendix).

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. N/A

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Identifies that כתב אשורית is the unique script that is only used for סת”ם, and that there are unique features connected to the כתב in a ספר תורה that have significance.[6]

B. Recognizes that although there are no נקודות under the words in the ספר תורה, (as it is indicated by the נקודות in חומש) they are still part of the מסורה  (Appendix #4)

C. Recognize that at times the same words can be written differently in the Torah, with or without the    (אמות הקריאה (אהוי and this is called מלא כתיב or חסר כתיב and lessons can be learnt from these variations.

D. Recognizes that there are times when the a word is written one way (כתיב)but we are meant to pronounce it another way (קרי)and this is called קרי וכתיב and is part of מסורה.

A. Recognizes that although there is no punctuation in a ספר תורה, the טעמי המקרא that we see in the חומש, which indicate both the punctuation and the tune, are part of the מסורה.i(#5 in Appendix)

A. Recognizes that although there is no punctuation in a ספר תורה, the טעמי המקרא that we see in the חומש, which indicate the punctuation, pronunciation (הברה) and the tune, are part of the מסורה.i(#5 in Appendix)

A. Knows that the תורה is divided by חז”ל into סדרותi(#1), and that the תורה is also divided into פרקיםi(#3 in Appendix).

B. Distinguishes between a פרשה פתוחה and פרשה סתומה and understands their function. (#2 in Appendix)

A. Knows that the סדרות are from חז”ל but the פרקים come from when the Torah was translated and is not from Jewish sources.

B. Uses the division of פרשיות פתוחות and  סתומות to divide the text into ענינים (rather than only using פרקים for topic division). (#2 in Appendix)

A. Provides the numerical value for the letters א through כ.

B. Provides the Hebrew letter for the numbers 1 through 20.

C. N/A

B. Provides the Hebrew letter for the numbers 1 through 99.

C. N/A

B. Provides the Hebrew letter for the numbers 1 through 499.

C. N/A

A. Provides the numerical value for the letters א through תת”ר.

B. Provides the Hebrew letters for the numbers 1 through 1000.

C. Calculates the numerical value of phrases (more than one word).

A. Recites the five חומשים in their correct sequence.

B. N/A

C. N/A

A. Recites the five חומשים in their correct sequence.

B. Writes the names of the five חומשים in sequence, and with proper spelling.

C. States the main theme of חומש בראשית and can give some examples to support the theme.

A. Recites the five חומשים in the correct sequence using standard and alternate names.

B. Writes the standard and alternate names of the five חומשים in sequence and with the proper spelling.

C. States the main theme in each of the five חומשים using the alternate names as clues, and can give some examples from each חומש to support the theme

A. Recites the פרשיות in ספר בראשית in the correct sequence.

B. States which פרשיות are found in ספר בראשית.

C. N/A

D. N/A

A. Recites the פרשיות in ספר בראשית and שמות in the correct sequence.

B. States which פרשיות are found in ספר בראשית and שמות.

C. N/A

D. N/A

A. Recites the פרשיות in ספר בראשית, שמות and ויקרא in the correct sequence.

B. States which פרשיות are found in ספר בראשית, שמות and ויקרא.

C. Writes the פרשיות in ספר בראשית, שמות and ויקרא in the correct sequence.

D. States the content of the פרשיות in חומש בראשית, using the names of the פרשיות as clues.

A. Recites the פרשיות in all five חומשים in the correct sequence.

B. Matches each פרשה to the חומש it belongs in.

C. Writes the פרשיות in all five חומשים in the correct sequence, and with proper spelling.

D. States the content of the פרשיות in חומש בראשית, using the names of the פרשיות as clues.

A. States the פרשיות before and after any given פרשה.

B. Matches each פרשה to the חומש it belongs in.

C. Writes the פרשיות in all five חומשים in the correct sequence, and with proper spelling.

D. States the content of the פרשיות in חומש בראשית ושמות, using knowledge of main content areas, as well as the names of the פרשיות as clues.

A. States the פרשיות before and after any given פרשה.

B. Matches each פרשה to the חומש it belongs in.

C. Writes the פרשיות in all five חומשים in the correct sequence, and with proper spelling.

D. States the content of the פרשיות in חומש בראשית ושמות, using knowledge of main content areas, as well as the names of the פרשיות as clues.

A. States the פרשיות before and after any given פרשה.

B. Matches each פרשה to the חומש it belongs in.

C. Writes the פרשיות in all five חומשים in the correct sequence, and with proper spelling.

D. States the content of the פרשיות in all five חומשים, using knowledge of main content areas, as well as the names of the פרשיות as clues.

A. States the פרשיות before and after any given פרשה.

B. Matches each פרשה to the חומש it belongs in.

C. Writes the פרשיות in all five חומשים in the correct sequence, and with proper spelling.

D. States the content of the פרשיות in all five חומשים, using knowledge of main content areas, as well as the names of the פרשיות as clues.

A. Identifies the beginning and the end of a: ספר, פרשה, פרק, and פסוק.

B. N/A

C. N/A

D. N/A

E. N/A

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in בראשית and שמות.

B. N/A

C. N/A

D. N/A

E. N/A

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in בראשית, שמות and ויקרא.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a פסוק in אונקלוס.

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in all five חומשים.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a פסוק in אונקלוס.

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in all five חומשים.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a word in תרגום which has been referenced by רש”י.

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in all five חומשים.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a word in תרגום which has been referenced by רש”י.

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in all five חומשים.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a word in תרגום which has been referenced by רש”י.

A. Identifies and locates a: ספר, פרשה, פרק, and פסוק in all five חומשים.

B. Can sequence ראשון, שני… שביעי, and locates עליות in the פרשה.

C. Locates the פרשיות פתוחות and סתומות in the פרשה.

D. Locates a רש”י with its דיבור המתחיל.

E. Locates a word in תרגום which has been referenced by רש”י.