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Yaakov Jaffe BETWEEN LAW and LORE

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Yaakov Jaffe BETWEEN LAW and LORE Yaakov Jaffe Rabbi Dr. Yaakov Jaffe is the Rabbi of the Maimonides Kehillah and Dean of Judaic Studies at the Maimonides School BETWEEN LAW AND LORE: SETTING CURRICULAR GOALS he Torah, the central text of the Jewish faith and, consequently, of Jewish education, weighs in at a massive 187 chapters, requir- T ing years of study to understand and to master. Worldwide, the Five Books of Moses (Humash) are studied by most Jewish students each day of school throughout their primary and secondary education. Yet, despite all the years spent studying Humash, few students in the Modern Ortho- dox community will study the entire Humash over the course of their formal studies. Most students will study the bulk, if not all, of its stories and narratives, but few will study the legal sections at all, or with the same quality or depth of instruction. The Humash is far from a monolithic text, as it is written using a va- riety of different genres, although mostly in either the prose narrative genre (the fi rst 69 chapters of the Humash: virtually all of Genesis and half of Exodus) or the legal or legislative genre (that used by the 48 chap- ters that follow: the second half of Exodus and almost all of Leviticus).1 Most Modern Orthodox students will become profi cient in the narrative portions of the Humash, for two reasons: Classes on the weekly portion (parashat ha-shavu’a) use a “spiral curriculum” to review the narrative portions each year,2 while students also formally study each prose narra- tive once in their elementary school years, and then a second time while in high school. In contrast, the legal portions of the Humash are rarely 1 The Book of Numbers switches back and forth between these two major genres as well, with about half of the book written in each. Deuteronomy has a long central legal section fi fteen chapters long (12–26), with the balance of the book using the narrative or hortatory genres. All told, the chapters of the Humash are approximately 45% legal, 45% narrative, and 10% hortatory. Smaller sections are written in poetry, genealogy, or in census-tally formats. 2 In Bruner’s “spiral curriculum” students learn the same topic in increasing depth each year, instead of studying a new topic each year. See Jerome Bruner, The Process of Education (Harvard University Press, 1960), 33–54. TRADITION 53:2 / © 2021 94 Rabbinical Council of America Yaakov Jaffe studied; they are usually not part of the parashat ha-shavu’a curriculum,3 and are rarely studied formally in the classroom as part of Humash class. In this essay, we will fi rst share data establishing that, indeed, the legal sections of the Humash are studied less in the Modern Orthodox com- munity, and then proceed to discuss the underlying challenges of studying the legal portions that make them so rare. We conclude by considering some of the implications of leaving a major section of the Humash out of the conventional day school curriculum, and what this may mean for our students’ futures. Students in the Modern Orthodox community begin their Humash studies with the book of Genesis, spending the early elementary years learn- ing the core stories and narratives that shape the Jewish people. The middle school years involve a continuation and a study of the later narratives of the Humash: the golden calf, the sin of the spies, and the 40th year preparation to enter Israel. The early years of study focus on narrative, which leaves an in-depth study of legal portions of the Humash to high school.4 Data from American Modern Orthodox Yeshiva High Schools The bulk of the next generation of American Modern Orthodox adults currently attends, recently attended, or will soon attend, one of approxi- mately 50 Modern Orthodox Jewish high schools in the United States. Presently, a cohort of roughly 11,000 peers, these teenagers have very simi- lar educational experiences, live in very similar communities, and struggle with many of the same issues and problems.5 With dozens of high schools in a dozen different states, it is simplistic to speak of American Modern Orthodox high schools monolithically. 3 The legal portions of Deuteronomy (chapters 12–26) are read in the summer months when students are not in school. Mishpatim is almost always read the same week as Parashat Shekalim, crowding out the focus on the laws of that parasha that week. Leviticus is read around the times of the holidays of Pesach, Yom ha-Atzmaut, and Shavuot when preparing for the holidays become the primary focus. 4 Developmentally, as well, the narratives of the earlier sections of the Humash are more appropriate for the younger ages than an analysis of the legal portions, because they tend to be concrete operations, and not formal operations. For Jean Piaget, the ability to participate in formal operation only develops in the older ages. 5 Here, I am using the same defi nition for a Modern Orthodox high school used in Yaakov Jaffe, Halakha Instruction in United States Modern Orthodox High Schools, doctoral dissertation, Yeshiva University (2015). For the enrollment number, see Marvin Schick, A Census of Jewish Day Schools in the United States, 2013-2014 (Avi Chai, 2014), 22, although I count “Modern Orthodox” and “Centrist Orthodox” as both being under the same category, as Schick himself notes may be possible, 8, 15. Schick argues there are 160 total Modern Orthodox schools in the country (24), although this includes elementary and middle schools as well. 95 TRADITION Also, it is virtually impossible to ever speak about a Humash curriculum in a singular or static way. Curricula change from time to time in each school, and even then any school’s written, espoused curriculum is not always the one that fi nds expression in the classroom for many reasons: teachers’ spe- cifi c choices, mid-course adjustments, or lack of time. Yet, we can still make a broad, general observation through the inspection of the curricular guides and offerings as available on the schools’ websites, as they refl ect the best snapshot we can get of the ideals of the modern day Humash curriculum. The results are clear: Our high school students indeed focus, almost en- tirely, on the study on narrative, and avoid the study of legal passages. Across the country, High School Humash studies are built upon the three narrative books of the Bible: Genesis, Exodus, and Numbers—probing the stories of these books for meaning and values. 41% of schools will only study these three books, ignoring the legal-focused books Leviticus and Deuteronomy entirely.6 A second group (30%) will spend three years on the narrative books, and also study Deuteronomy, focusing on the narra- tive, poetic, or hortatory sections of that book (chapters 1–11 and 28–34) and still not the legal sections of that book (chapters 12–26). Less than a third of schools even plan to study both Leviticus and Deuteronomy—but still, many of them spend very little time on these books, offering a quick survey of some of the legal-focused sections, but not deep study.7 Without personally examining every Humash classroom in the country, it is impos- sible to know exactly how many schools study the legal sections of the Humash in high school with any depth; “Devarim: all chapters” on the curriculum guide could mean that the legal chapters are read quickly, or that they are studied seriously, or, just as likely, this is an aspiration of a cur- riculum designer, who may himself or herself know that it will be more honored in the breach than the observance. But the number of schools studying any of the legal sections of the Humash appears to be in the single digits, let alone schools studying all of the legal sections of Humash. 6 Not every school has a published high school Humash curriculum, so percentages represent available data. Since a signifi cant majority of the schools do have online cur- ricular guides, and those schools are representative of the movement ideologically and geographically, it is reasonable to extrapolate percentages from these schools across the movement. 7 A school studying Leviticus and Numbers as the curriculum for one school year cannot have enough time to seriously focus on the many legal teachings; thus, if they are addressed at all, it is in a more cursory fashion. There are less than a handful of schools in the entire country who have crafted a curriculum with a full year of study for Leviticus and also a full year of study of the legal portions of Deuteronomy. 96 Yaakov Jaffe Law vs. Narrative: Differences and Challenges Most schools would fi nd it diffi cult, if not impossible, to quickly switch from teaching narrative to teaching legal portions. Doing so involves having teach- ers master new content that they may not have studied before. And per- haps more importantly, the essential “structure” or set of skills and approaches to studying biblical law are different, and this requires an even greater shift in teaching approach and teaching preparation.8 Thus, it may be better to think of the instruction of different parts of Humash as two different disciplines, like biology and physics, instead of thinking of them as different levels or courses in one discipline like United States history and world history. When studying narratives, students and teachers focus their attention on a series of typical skills: resolving textual ambiguity, determining how to fi ll lacunae in the text, analyzing biblical characters, and unpacking meta- phor, leitwort, or allusion.
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