Religious Purposefulness Hayidion: the RAVSAK Journal Is a Publication of RAVSAK: the Jewish Community Day School This Issue: Network

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The RAVSAK Journal HaYidion

סתיו תשס “ ח • Autumn 2008

Religious Purposefulness HaYidion: The RAVSAK Journal is a publication of RAVSAK: The Jewish Community Day School this issue: Network. It is published quarterly for distribution to RAVSAK member in schools, associate members, and other Jewish and general education organizations. No articles may be reproduced or distributed without express written permission of RAVSAK. All rights reserved. Religious Purposefulness in Jewish Day Schools Executive Editor: Dr. Barbara Davis • by Dr. Michael S. Berger, page 6 Editor: Elliott Rabin, Ph.D Design: Adam Shaw-Vardi School as Shul: Day Schools in the Religious Lives of Parents • by Dr. Alex Pomson, page 14 Editorial Board Jason Albin, Milken Community High School, Los Angeles, CA An Approach to G-d-Talk Ahuva Halberstam, Abraham Joshua Heschel High School, New York, NY • by Dr. Ruth Ashrafi, page 16 Namee Ichilov, King David School, Phoenix, AZ Patricia Schwartz, Portland Jewish Academy, Portland, OR Robert Scott, Eleanor Kolitz Academy, San Antonio, TX Jewish Identities in Process: Religious Paul Shaviv, Tanenbaum CHAT, Toronto, ONT Purposefulness in a Pluralistic Day School Judith Wolfman, Vancouver Talmud Torah, Vancouver, BC • by Rabbi Marc Baker, page 20

The Challenge of Tradition and Openness Contributors in Teﬁllah Dr. Ruth Ashrafi, Rabbi Marc Baker, Dr. Michael S. Berger, Rabbi Achiya • by Rabbi Aaron Frank, page 22 Delouya, Rabbi Aaron Frank, Tzivia Garfinkel, Mariashi Groner, Ray Levi, PhD, Rabbi Leslie Lipson, Dr. Alex Pomson, Rabbi Avi Weinstein. Goals and Preparation for a Teﬁllah Policy • by Tzivia Garfinkel, page 25 Advertising Information Please contact Marla Rottenstreich at [email protected] or by phone at A Siddur of Our Own 646-496-7162. • by Ray Levi, PhD, page 26 From Minyan to Cheshbon HaNefesh RAVSAK • by Rabbi Leslie Lipson, page 27 120 West 97th Street New York, NY 10025 Teaching Mitzvot: Challenges, p: 212-665-1320 • f: 212-665-1321 Opportunities, and Questions e: [email protected] • w: www.ravsak.org • Interview with Rabbi Achiya Delouya, page 32

RAVSAK would like to thank our associate members: Remember to Light a Fire • by Mariashi Groner, page 36

The David Serving the Reluctantly Jewish Student Project Center for Jewish Leadership • by Rabbi Avi Weinstein, page 42 www.davidproject.org

Jewish Genetic Disease Consortium JGDC A Word from the Editor, page 3 • President’s Message, page 4 • Annual Leadership Conference, page 18 • Project SuLaM Summer Institute and Phase 2, page 35 • Project ROPE Launches in Five Schools, page 38 • Training Institute in Jewish Social Justice, page 43 • RAVSAK Launches SuLaM Alumni Network, page 44 • Bookcase, page 46 • Re/Presenting the Jewish Past, page 46 הידיעון HaYidion • HaYidion [2] From the Editor ¿ by Dr. Barbara Davis

have always enjoyed the academic calendar, because ing to our lead article, Dr. Michael it has a defined beginning and ending. I have always Berger’s fascinating essay on our theme, “religious purposefulness.” The authors wondered how one could do a job that never finishes, whose responses are included, as well as but continues for fifty weeks or so, is interrupted by a other articles on the topic, will undoubt- couple of weeks of vacation, and then resumes an end- edly give you much to ponder and dis- less flow. When working in a school, no matter what cuss at the start of the new year. For my own part, I intend to order extra copies kind of year you might be having, you know that it will of this RAVSAK journal to distribute to end, and that there will be a new beginning in the my faculty, board, and members of our fall. The fact that the Jewish calendar parallels the community, to foster greater understanding of the critical and central role of the school calendar has always been a special plus for me. Un- community day school movement in cre- like the secular calendar, which places the new year in the ating a Jewish future. dead of winter, the Jewish calendar sees fall not as Dr. Barbara Davis autumnal but as a beginning, the head of the year, is the Secretary of RAVSAK, almost like a second spring. Editor of HaYidion and Head of School at the Syracuse He- brew Day School in Dewitt, These thoughts arose as I, like you, prepare to reopen my school to our won- NY. Barbara can be reached derful students, their families and their teachers. My inspiration comes also at [email protected]. from reviewing the articles in the present issue of HaYidion. This issue represents something of a departure for us from our normal examination of the basics of Jewish education—the structures, challenges and curricular issues with which I am sure you will also find much food for we all must deal. Instead, it presents us with a philosophical framework for our work, thought in this issue, and I invite you to an examination of the day school movement in the context of the state of Judaism in enjoy the feast. May the year 5769 bring the 21st century in the United States and, to a lesser extent, in the Jewish communities our RAVSAK schools only good things, of Canada, Europe, and around the globe. recognition of the profound importance of the work we do, and joy and success in Our format is somewhat atypical also, in that many of our contributors are respond- all our undertakings. L’shana tova!. ¿

Small School Professional Development Scholarship

The RAVSAK Small School scholarships to the 2009 RAVSAK Information on the 2009 Annual Lead- Professional Development Annual Leadership Conference in San ership Conference is available online at Scholarship will make the training, Francisco. Expenses covered by the www.ravsak.org/conference. networking and professional develop- scholarship include conference registra- ment opportunities of the RAVSAK tion fees, two night’s hotel stay and a The deadline for applications is Annual Leadership Conference accessi- travel. October 3, 2008. ble to educators from small Jewish day schools and small Jewish communities For more information and a copy of across North America. the application, go to www.ravsak.org, The Small School Professional Devel- or contact Robin Feldman, Director of opment Scholarship is made possible by הידיעון The scholarship program will provide Member Services at rfeldman@ravsak. a most generous grant from the Jacob up to 20 heads of schools with full org or 212-665-1320 x 303. and Hilda Blaustein Foundation.

• HaYidion

[3] [4] הידיעון • HaYidion RAVSAK President From the Desk of Susan Weintrob, in fairness and peer group. For all of these programs, lookforlongerdescriptions Foralloftheseprograms, andpeergroup. in fairness intenseinterest forthisage group’s relevant justice educationthisfall,particularly ing ourMiddleSchoolteachers,thisgrantwillinvolveatraining seminarinsocial theJewishFundsforJustice.Support- We grantfrom awonderful havealsoreceived smallschools and smallJewishcommunities. sions specificallyforthosefrom website. Becauseofthisopportunity, planningnewses- planners are ourconference inSanFrancisco.Applicationswill beavailableinSeptemberonour Conference 20 headsofsmallschoolsfullscholarshipstothe2009RAVSAK AnnualLeadership upto willprovide DevelopmentScholarship.Thescholarshipprogram Professional developmentofourheadsschoolbyestablishingtheSmallSchool professional grant,theJacobandHildaBlausteinFoundationissupporting agenerous Through afundraising campaignforacauseintheirlocalcommunitiesandIsrael. running experienceof givesourhighschoolersthehands-onlearning perientially; thisproject ex- oflearning inJewish tradition.Aseducators,weknowtheimportance portance toteachteensaboutthetzedakah’svalueandim- opportunities Network, provide theJewishTeen Education,withagrantfrom Rope: RootsofPhilanthropy Funders workwedointhefieldofJewisheducation.Project important thevery support RAVSAK anumberoffoundationswho grantsfrom toreceive hasbeenfortunate MA. CollegeinBrookline, Hebrew from Telposition. DorithasaBAfrom inJewishStudies Universityandadegree Aviv amounttoRAVSAKmentor andIknowthatshewilladdatremendous inthisnew and JudaicStudies.Herenthusiasmleadershipmakesherawonderful K-12inbothHebrew of JewishStudies.Dorithastaughtandsupervised andCoordinator ish CommunityDaySchool’sMiddleSchoolDirector leagues. Doritisanexperiencedandtalentededucator. SheisBostonJew- thenetworkamongthesecol- andstrengthen daic Studiesprofessionals ll school year, andIhopeyou arethe rewards reaping of of us are actively engaged in the beginningournew ofusare engagedin actively and prosperous New Year. wish you ahappy, healthy and Staff of RAVSAK Committee Executive The your successfulprograms andactivities. isalsoa This very dynamic time at RAVSAK.time at very dynamic to share Iampleased with youthe exciting someof developmentstak- ing place. I wouldliketowelcomeDoritZmiriasournewJudaic position will help support our Hebrew LanguageandJu- ourHebrew position willhelpsupport Studies positiontotheRAVSAK This ExecutiveBoard. Susan B'vracha thisJanuary.cisco Conference toseeingyouattheSan Fran- forward Ilook oftheBayArea, As anewresident supporters. generous andour Kramer, staff, ourprofessional work ofourexecutivedirector, Dr. Marc education. We can alltakeprideinthe RAVSAK isleadingthewayinJewish andleadership. of myschool’sprograms allaspects havesupported professionals working—I knowitsmembershipand ofRAVSAKThe strength isinournet- Davidson Intern. School Coordinator, andRafiCohen, ecutive Director, RachelBergstein, High Shaya Klechevsky, AssistanttotheEx- new colleaguestotheRAVSAK offices: Executive Committeewelcomesthree byleapsandbounds.The isgrowing staff You’ll noticeaswellthattheRAVSAK sue. thepagesofthisis- schools throughout your toregister and contactinformation , [email protected]. CA. Susancanbereached at Day SchoolinFoster City, the Ronald C. Wornick Jewish the HeadofSchoolat and the President ofRAVSAKis Susan Weintrob I WANT TO BE A RABBI, CANTOR OR CHAPLAIN BUT…

I have family and professional commitments. Our Sunday to Tuesday schedule of classes allows accomplished professionals to fulﬁ ll both their commitments and dreams.

I’m too old. 86% of our students are 35-65 years old and their rich life experience and maturity are an invaluable asset.

I feel more committed to pluralistic Judaism rather than a speciﬁ c denomination. As a Transdenominational school, our faculty and curriculum represent the teachings and traditions of all of Judaism’s denominations.

I live too far from any school that provides this training. 44% of our students commute weekly from No. California, San Diego, Orange County, Nevada, Arizona, Colorado, New Mexico, and Texas.

NO MORE BUTS!

הידיעון Learn more about AJR, CA by calling 310-824-1586

or visit www.ajrca.org. • HaYidion AJR, CA is located at The Yitzhak Rabin Hillel Center for Jewish Life at UCLA. [5] [6] הידיעון • HaYidion Worlds oftheFirstJudaicMillenium S.Jaffee, thishelpfuldistinction inMartin 1. Ifirstencountered as asetofbasicsymbolsandbeliefs have commoncustomsandpractices,recognize social,ethnicornationalbonds, “Natural communities”consistofpeoplewhoshare “Natural” and “Intentional” JudaicCommunities ¿ Religious Purposefulness Jewish population. Average Jews tended to inhabit natural communities, where they Jewstendedtoinhabitnaturalcommunities,where Jewish population.Average Understandably, foronlyaminority ofthe intentionalcommunities heldanallure in thesensethatindividualsinfusedtheirdailybehaviorswithsignificance. In allcases,lifewaslived“deliberately” utopian classlesssocietybasedonagriculture. a and theearlyLaborZionistshadaclearvisionof“newJew” whowouldcreate evencosmiceffects; daily practice,ifdonewiththerightintention,hadsupernatural, KabbalistsinSafedbelieved the SonsofLightandDarkness;16thcentury foramajorbattlebetween communitywasmadeupofmessianicJews preparing Scroll tradition).TheDeadSea religious aboundinJudaism(asevery Examples ofthissort stricter. definedanditsdisciplineismuch precisely are clear,boundaries are itsobservances Incontrasttonaturalcommunities, thiscommunity’s toasetofrules. strict adherence on manythings:thebeliefinanimminentendofdays,autopianvisionsociety, or as superiortoothers.Thecommunity’ssenseofpurposecanbebased minded peoplewhoself-consciouslychoosetolivealifethattheyview madeupoflike- “Intentional communities,”ontheotherhand,are communities.” “natural wayoflife(orsimplyknewnoother),were their parents’ individualsimitated societies amongChristiansandMuslims,where looselyconnectedtoJewishcommunities.Thetraditional were Torah together, thoughmanynon-Jews,knownas“God-fearers,” some way. Jewstendedtoliveneareachotherandworshiporread in andkashrut theirsons,andkepttheSabbath asadayofrest God, circumcised For instance,intheSecondTemple period,mostJewsbelievedinasingle,invisible ally toleranceforawiderangeofpracticeandbelief. by distinctly “intentional.” two ofJudaiccommunities: broadtypes “natural” and overwasthat Judaism’s longhistory,there have been to see the students centralto get tried I distinctions werethe course, severalto themes main the oneof Dr. S. Michael Berger titled “Early andMedieval Judaism.” there While recently their own. Boundaries with others are usually porous, and there isgener- andthere usuallyporous, theirown.Boundarieswithothersare taught anundergraduatetaught course en- 1 (Prentice Hall,1997),pp. 134f. (Prentice in Jewish Day Schools Early Judaism:Religious Communities Intentional andNatural RelationshipThe of a fewgenerationsdeclined. maintain theirdistinctiveness,andwithin to communities historicallyfoundithard natural lowered, those boundarieswere legally, sociallyoreconomically. Once settheJewapart when thesurroundings communities, however, tendedtothrive imitatedadults.Natural in whichchildren ated themselvessimplybyhavingfamilies haved lessself-consciously, andperpetu- effortlessly, theiridentitymore be- wore accept theirviewoftheidealJewish life, natural community:tohaveother Jews ofthe their abilitytobecomethe“core” ofthewidercommunity—was be apart this—maintain theirdistinctiveness yet Jewish society. Whatenabledthemtodo integratedwithinthe larger more were Some intentionalcommunities,however, fully totheirvisionoftheideallife. anddedicatingthemselves study circles, separate institutions,likesynagoguesor living amongotherJewsbutmaintaining enclaves withinthenaturalcommunity, the medievalpietistsorkabbalists,created mal contactwithotherJews;others,like else tobuildseparatesocietieswithmini- everyone Essenes, movedfarawayfrom Some intentionalcommunities,likethe ways. andindifferent degrees to varying these twotypesofcommunitiesinteracted Jewishhistory Of course,throughout reached at [email protected] AVI Foundation. CHAI Hecanbe asaprogramserves ofﬁcerthe to Institute for JewishStudies, and ofReligionDepartment and Tam University’sand ethicsinEmory is associate professor ofJewishlaw Dr. MichaelS. Berger adopt their values and perhaps some of Response by Rabbi Jay Goldmintz their practices, and designate members of the intentional community as their s a proud graduate of the kind of com- for them exactly what our purpose is, re- leaders. Medieval Jewish society, particu- munity day school that Berger de- gardless of how we define it. We can have larly the smaller Ashkenazic communities scribes and celebrates, I cannot help a vision, Jewish choices, ritual, language, of Europe, came to revere the rabbinic but agree with the case he makes texts and the like and yet still have stu- scholarly elite as their “core,” and Hasidic for a purposeful and “intentional” dents who do not “get it.” communities had the zaddik or “rebbe” education. Yet I now find myself and his circle at their center. In both cases, associated professionally with the kind In my own community there was a time we can see the natural community arrayed of day school and community which are when it was suggested that there was no in concentric peripheral circles around an much more akin to the “natural” “mi- need to define or articulate what integra- intentional core, with mutual interactions metic” community which he describes, tion of Torah and the modern world was across the boundaries. Thus, the core may and it is through that prism that I read about. Teach them the best of American share its intentionality with the natural and respond to his remarks. and Jewish tradition and the integration community and thus strengthen or in- will take place within the student himself, tensify the latter’s distinctiveness (think In truth, based on his descriptions, I am people said. For a variety of reasons, I be- of a yeshiva’s or rabbi’s public classes or a not quite sure to which community I believe this approach is no longer tenable, Hasidic rebbe’s tisch, farbrengen or talks), long. On the one hand, there are many if indeed it ever was. In a recent study of while the natural community supplies hu- schools where adherence to Halakhah is thousands of teens across the country and man and material resources to help main- a core value and at the same time “where across faiths, interviewers were astound- tain the core. The relationship can be ethnic identity is strong and a sense of ed by how inarticulate students were symbiotic and mutually fulfilling, though Jewish distinctiveness assumed.” Yet I about their own faith. Citing philoso- on occasion it can lead to elitist abuse and would not say that that there is “no need pher Charles Taylor, who suggested that popular resentment. to cultivate a deliberately Jewish life” inarticulacy undermines the possibilities nor would I describe “the ritual life of of reality, the study claims that “religious Indeed, the intentional core need not be the school as unreflective.” Perhaps this faith, practice, and commitment can be its own independent community. Particu- is true in the most insular and haredi of no more than vaguely real when people larly in our individualistic society, where communities, although I would suspect cannot talk much about them. Articu- membership in communities is elastic and in a smaller number than we would imag- lacy fosters reality.”1 The purposefulness, ever-changing and most people feel part ine, given the dire warnings that one hears then, must not only be incorporated into of multiple communities, establishing a from that community about the evils of the construct of the school’s implicit or vibrant yet stable core is a challenge. In the Internet. What we are speaking about hidden curriculum; it must be explained a growing number of religious communi- here is the challenge of modernity, and overtly to the students themselves so that ties, a constellation of trained and talented the tensions that exist in living in a society instruction in these most precious of ed- individuals—not all with formal training— that is so open and so often at odds with ucational values becomes explicit. serve as an intentional core to a wider so- our own values, a society with which our cial circle. We see this in successful Ameri- students may be far more familiar and by If intentionality means making choices, can churches and synagogues—inspiring, which they are more enticed. The chal- then now more than ever before our stu- charismatic people who serve in multiple lenge of a purposeful education, then, is dents need to be able not only to make capacities within their community. They one which faces almost all of us. the right choices (however we may de- are its deliberate, thoughtful center. fine them) but to give voice to why these Berger calls for schools to be mission- choices are so purposeful. Only then can Understanding driven and to have an articulated vision we hope that they will be able to create Intentionality that informs the school’s own decisions a core whose intentions radiate to the and which should be shared “if necessary” community at large. to the wider school community. Absent By “intentionality,” I mean leading a Jew- from the list of constituents are the stu- Rabbi Jay Goldmintz, Headmaster of ishly purposeful life in a self-conscious way: dents themselves. Our vision needs first Ramaz Upper School in New York City having the ability to explain one’s practice and foremost to be shared outright with and Doctoral Student Fellow at Azri- in Jewishly meaningful terms, to ground our students on a regular basis, at every eli Graduate School, Yeshiva University, one’s decision-making in Judaism’s rich opportunity that we can find, for we can has written a number of articles related הידיעון tradition, and lend “Jewish significance” no longer rely upon the fact that they to adolescent religious development and to one’s daily or regular activities. What will get it by osmosis from either home education. are the features of this intentionality? or school. Precisely because our students • HaYidion 1. Christian Smith. The Religious and Spiri- [continued on next page] are so immersed in the secular world, it tual Life of American Teenagers. New York: behooves us more than ever to articulate Oxford UP, 2005, pp. 267-268.

[7] [8] הידיעון • HaYidion would have an easier time articulating a would havean easier timearticulating andpunishment,ormysticism reward divine suchasrevelation, supernatural, ful. Atfirstglance,thosewith faith inthe that goalismeaning- working towards Jewish lifeandbeingabletoexplain why intentionality ishavingavisionofanideal A central,ifnotprimary, componentof [continued from previous page] community as their leaders. community as the intentionalmembers of practices, anddesignate their and perhapssomeof life,their values adopt the idealJewish their viewof ...to have otherJews accept mean leadingadeliberate lifewith Secondly, becauseItakeintentionality to claims. ormetaphysical tosupernatural out resort deep visionoftheidealJewish lifewith- ism bothshowthatonecangeneratea Kaplan’sReconstruction- and Mordecai of Zionism vision. However, thehistory Jewishly

today’s environment of religious individu- ofreligious today’s environment on notionsofJewishpeoplehoodthatin ofJudaismisbased asa“source” history do, thoughIbelievebringinginJewish soughtto Judaism andReconstructionism asthefoundersofConservative process, can alsobeincorporatedintothisthought ish traditiontothatpoint.Jewishhistory thoseofJew- from sions quitedifferent conclu- framework allowedthemtoreach interpretive choices, evenifReform’s thetouchstoneofone’sreligious ism were ofJuda- textualsources Jewish life,where dition isanexampleof‘intentional’ tra- emphasisontheprophetic Reform’s purposes ofthisessay. helpfulfor the nominations, andisthusmore all de- “intentional” communitiescutsacross doxy, Ifeelthedistinction of“natural”and distinction helpfulforadescription ofOrtho- dition Orthodoxy,” mation ofContemporary TheTransfor- andReconstructions: “Rupture tional communityasa“texttradition.”Seehis ral communityas“mimetic”andtheinten- 2. HaymSoloveitchikcharacterizesthenatu- ing withoutnecessarilybe- in Jewishsources orconvenient,andgrounded haphazard andthoughtful,not must bereflective textual tradition.One’sdecision-making by deliberatelyengagingwiththeJewish terms view ofthetraditioninnormative Non- widely in pre-war Eastern Europe. Eastern widely inpre-war a ‘natural’Judaiccommunityasexisted of of one’sbehaviorswouldbeafeature orsignificance ofthereasons awareness without performance thodox Jews,rote be quicktoaddthatevenamongOr- ence tothatsetoflaws,thoughweshould the purposefulnessisembeddedinobedi- Halakhah andseeinJudaismalegalcode, Jewish meaning.Forthosewhoobserve of richsources codesare recent and more and othermysticaltexts,medieval lations, biblicalcommentaries,theZohar Mishnah andTalmud, midrashiccompi- lennia-long textualtradition.TheBible, rich mineformeaningisJudaism’smil- speaking) isJudaism,nottheself.One the touchstoneofone’schoices(broadly one’s needs,butinJudaism.Inaword, ofmeaningnotwithinoneselfor source meaningful choices,itentailsfindingthat ipso facto 28:4(1994):64-130.WhileIfind his halakhic subservient tothem.Early subservient Jewscanalsoframetheir 2 Tra- alism cannot be assumed but must be ar- Response by Rabbi Aaron Panken, Ph.D. ticulated and defended. erger’s insightful piece draws upon of a network fails or weakens, the other A third feature of Jewish purposefulness a particularly interesting model uti- nodes can step in to hold the network is regularity and commitment—in other lized by scholars of Jewish history: together, providing greater resilience. words, a life with ritual. Implicit in the no- the natural vs. intentional com- And even if nodes of a network disagree, tion of an intentional religious life is the munity. In applying this idea to the they can still continue to communicate assertion that religion makes claims upon contemporary communal context, Berg- and work together through a mediated us to which we must respond, that Juda- er gives voice to a nostalgic tendency in relationship. ism is not merely a resource for us when Jewish life, one that looks fondly back and if we want or need it. Like all great upon the communities of the past (the Consider, for example, the power of a traditions, Judaism is able to teach us, rebbes of Europe and their followers, for wiki, a search engine, or JDate, and how challenge us, inspire us and elevate us— example) as somehow better and more these now play into Jewish life. Rather not just to affirm us. Admittedly, this may solidly constructed than those we expe- than seeking a rabbi (a “core” strategy) be at odds with our contemporary thera- rience today. At the same time, his writ- to answer a difficult, embarrassing, or peutic American culture, where relevance ing is hopeful: he indicates that we can overly simple question, many Jews now to one’s own needs and aspirations is often still establish a “vibrant yet stable core,” turn far more to Google, Wikipedia, the basis for significance. But as we saw, despite the many challenges that face blogs, or other such sources (a “net- an intentional community is defined by our community—and that Jewish day work” strategy) to find multiple poten- some notion of behavioral standards and schools are critical to this essential goal. tial answers they can evaluate, select, and disciplined performance with the promise utilize. While the information in these of a higher, richer, more meaningful life. While I certainly applaud Berger’s idea sources is often unmediated and even A tradition is able to perform its instruc- of establishing learned communities sometimes wrong, the collective wis- tive and elevating role precisely because it of Jews of every stripe, I also wonder dom of the entire community can find includes regular, consistent engagement about the very concept of a “core.” In expression through the give-and-take and ritualistic behavior by practitioners the postmodern context, we live in a in these conversations, and a mediated for whom the only question is how, not world that has come to be defined more truth eventually emerges. whether, to engage. In an intentional com- by loosely attached networks than tight munity, members strive to retain the spiri- concentric circles around a core. These On the JDate front, rather than seek- tual vitality of its rituals, but they never networks are precisely a response to ing a partner at Jewish singles events or abandon them when not in the mood. the problems with a core: cores can be through a traditional shadchan, more monolithic, exclusive, their participants and more our friends find mates and Living a Jewish calendar is thus an essen- somewhat uniform. Cores suffer from dates through online networks where tial ingredient in the religiously purpose- the particularly daunting challenge of they consider and select individuals they ful life. Annual or more regular celebra- maintaining a strong relationship with feel are appropriate. And the younger tions provide significance in embodied, their peripheries and having strained the generation, the more pronounced even sensual ways and become occasions relationships with outsiders. As Berger this tendency. If knowledge (or a won- to dig into Judaism’s deep reservoir of also notes, while cores evince strength derful Jewish spouse) is available from sources and history for meaning. Jewish on the inside, without constant com- such resources, young Jews will be seek- holidays that are essentially family re- munal support and ongoing validation ing, leading, and interacting with these unions, or which lack ritual and reflection, of their priority, even the strongest core resources. And as they change these re- may be enjoyable, but they are features can decay over time. sources, the resources change them and of natural, not intentional, communities. the way they behave as well. Such is the As I noted above, purposefulness implies I would suggest that we consider ex- power of the network in our contempo- giving the tradition its voice(s), an activity panding Berger’s idea from the core/ rary scene. that involves a degree of honesty and se- periphery model to that of a newer riousness, acknowledging the presence of paradigm: the “distributed network.” From this perspective, then, I would sub- many voices and values within the tradi- Networks are redundant, pluriform and mit that the task of Jewish day schools tion even if only one resonates with us. widely communicative—they link vari- in creating graduates who live purpose- ous disparate nodes that each serve dif- ful Jewish lives is just as important, but Vision, engagement with Jewish sources, ferent functions, and build linkages that slightly different from Berger’s concep- הידיעון reflective performance of regular ritual— harness individual, localized abilities tion. In essence, day schools must move these are what I take to be the elements of and knowledge into global chains whose beyond seeing themselves as creators of a purposeful Jewish community. power and abilities far exceed those of a privileged core elite of intentional Jews • HaYidion [continued on next page] the individuals they unite. If one node [continued on page 29]

[9] [10] הידיעון • HaYidion nity for centuries—legal, religious or nity forcenturies—legal,religious tence ofalarge naturalJudaiccommu- thepersis- the conditionsthatensured ral” Judaiccommunity. Putanotherway, aboutthedeclineof“natu- brought bythemajorityofJews,has and kashrut Shabbat such endogamy(in-marriage), ment oftraditionalJewishsocialmarkers America, coupledwiththeabandon- ofNorth multicultural environment The individualistic,highlymobileand tobethinandunstable. proving able are ago seemedsoself-evidentandsustain- ish ethnicandsocialbondsthat50years We Jew- liveinatimeandplacewhere Ensuring the Core Intentional Community: Day Schoolasan The [continued from previous page] Senior EducatorsProgram year. program accepts onlyfiveNorth American candidatesa Education attheHebrewUniversityofJerusalem. The one-year programisheldattheMeltonCentre forJewish professional developmentandpersonalenrichment. The contemporary Jewishlife,auniqueopportunityfor from allovertheworld,representingeverystreamof The For moreinformation,contact JonathanFassat Applications CurrentlyBeing Accepted forthe • • • Explore Innovative Approaches toJewish [email protected], MandyHuglin at Generous Stipends forStudy andLiving Probe CriticalIssuesinJewishThought Senior EducatorsProgram [email protected], orgoonlineat The SeniorEducatorsProgram isaprogramofthe Expenses Education and theJewish Agency forIsrael Hebrew UniversityofJerusalem 2009 Academic Year2009 Academic sep.huji.ac.il of theHebrewUniversityJerusalem Melton CentreforJewishEducation ates tobethesame. and empowerencouragetheirgradu- Jewishlypurposefulthemselves, they are role—but onlyif canfillthatvital trum thedenominationalspec- schools across adults.IbelievethatJewishday they are oftheirowncommunitieswhen the core vate “intentionalJews”whowillmakeup wider Jewishpopulation,andhelpculti- forthe ‘core’ asthecurrent things: serve community thatcanaccomplishtwo vibrantintentional to ensuringamore Jewish communityasawholemustlook Isubmitthatthe fewalternatives, With their engagement withJudaisminotherways. each summerforseveralyearsor continue al Jews,unlesstheseyoungpeople comeback intentional communityorenduring intention- alasting weeks) limitstheirabilitytoproduce (fouroreight ties, buttheirlimitednature intentionalcommuni- do succeedincreating 3. IbelieveJewishlypurposefulsummercamps successful. partially tomostsociologists,beonly according tosustainandwill, talgic identityishard ethnicorevennos- gone, andaresidual ritualdistinctiveness—are and thorough thewidersociety cultural exclusionfrom offers Jewisheducators 3 the curriculum itself.Seriousengagement the curriculum in speechesatgraduation,andofcourse inschoolcommunications, underscored canbe ofHebrew er). Theimportance ontheread- translator’s interpretations nuances oftheoriginalandimpose up toapoint,astheynecessarilymissthe helpful,butonly means (translationsare tell themwhatthetraditionsaysandeven handicapped anddependentonothersto theyare stand thelanguage—otherwise, speak initsownvoices,theymustunder- tobeablehearJudaism graduates are intheoriginal.Ifour fold Jewishsources day schoolalumnitoengagethemani- willenable Only knowledgeofHebrew fluencyintheirstudents. goal ofHebrew the day schoolscannotshyawayfrom To achievethislevelofliteracy, Ithink tional choicesthemselves. students thecapacitytomakethoseinten- sis forschoolpracticeandcultivatingin practice,notingtheba- model reflective well. Judaiccoursesmustbothteachand oftheJewishpeopleas and thehistory and lengthytextualtraditionofJudaism by whichImeanknowledgeoftherich levelofliteracy,must aimatareasonable miliarity withit.TheJudaicscurriculum making, thenstudentsmustachievefa- thetouchstoneofone’sdecision- form, If theJewishtraditionistobe,insome education. andboard parent community through if necessary, taughttothewiderschool decisionwithintheschool,and for every schools, theseneedtobethepolestars a humanbeing.Asinallmission-driven to one’sexistence,bothasaJewand al Jewishlifeaddsmeaningandrichness unabashedly —howleadinganintention- ofavision—statedclearlyand articulation the schools, itmeansfirstandforemost ful Judaiccommunity. Asappliedtoday forapurpose- out thecriticalingredients successfullysketched I hopehavealready visions indayschools. Jewish realizable toarticulate Jewish spectrum the across ofseveraleducators from the effort (New York: CambridgeUP, 2003)includes ume heco-edited of visionindayschooleducation. Thevol- 4. SeymourFoxz”linsistedonthe centrality 4 Visions ofJewishEducation with Jewish sources depends on language Response by Sylvia F. Abrams study driven by standards rather than sen- timentality. erger suggests a heavy mission for all the technological tools of the Inter- Jewish communal day schools, net. Even in schools that cannot find Moreover, the day school calendar must the vast majority of which serve authentic Hebrew speakers to teach be rich in regular, consistent Jewish ob- children in grades K-8, when he the language, students can hear cor- servances, including holidays, commemo- advocates that the creation of in- rect speech and communicate with Is- rations and other events. To be clear: I tentional Jewish communities will re- raelis through such technological tools am not insisting that these practices all as- sult in students who can become the as YouTube and Skype. The greatest sume Orthodox or halakhic character, but core leaders of the next generation. limiter to obtaining true Hebrew flu- they do need to be purposeful: based on Berger further posits that creating ency is the lack of qualified personnel, knowledgeable engagement with the tra- natural Jewish communities will only not the ability of the students. Berger dition, reflecting commitment, and based result in nostalgia and will be un- does not address how to include the on an underlying belief in the value of a able to withstand the trumpet call of faculty in creating an intentional com- Jewish life. I believe that in pluralistic, American individualism. munity. non-Orthodox settings, a reflective, trans- parent process whereby communities de- In my view, Berger does not give suf- The most intriguing element in Berg- velop their rituals, understand their bases ficient weight to the role of parents in er’s list to create an intentional com- and meaning and stick to them with some the formation of Jewish identity and is munity is the idea of “reflective per- consistency has the capacity to produce an placing too much credence in the abil- formance of regular ritual.” It does intentional Judaic community. ity of formal educating institutions to not appear that Berger is suggesting create deep ties. In particular, Berger the creation of innovative ritual, but This type of work does not have to wait posits three elements to intentional- rather is advocating for the creation until students can grapple with texts; ity: “Vision, engagement with Jew- of habits in a conscious manner; how- teachers can present stories and concepts ish sources, reflective performance of ever, habit implies a natural occurring to younger children that allow them to regular ritual.” community since it is the most un- begin this intentional activity earlier. usual student who can resist the tide However, the curriculum must ultimately Berger indicates that the holder of of social acceptance and engage in evolve developmentally and bring the stu- vision is both the individual and the ritual without the support of a com- dents to knowledge of, and engagement school. I would agree that all Jewish munity. And this continuing support with, the sources of Judaism and model schools, whether communal or other after leaving the comfort of the Jew- an increasingly sophisticated, nuanced types, need to articulate a vision of ish day school is what Berger does not encounter with the tradition that charac- possibility about the place of Judaism adequately address. If the Jewish com- terizes an intentional Jewish community. in the future adult life of the student. munity provides day high school edu- Shabbatons or other experiential activities What troubles me is how much hold cation, then Berger’s hypothesis has are additional opportunities to develop this ideal can have if the school ends an excellent chance for success. If day this capacity in children. in grade 8. It is the most unusual child school education is only until grade 8, who will have the autonomy in high there are too may social contingencies As Alex Pomson and Randal Schnoor re- school to realize and continue any in the crucial years of adolescence that cently showed,5 this type of Judaic experi- vision offered by the school without can undo elementary Jewish educa- ence also has an impact on adults, both additional communal structures in tion. This is the conundrum of all ele- parents and others. Their book illustrates which the vision may be practiced, i.e. mentary level Jewish day schools: Can how a day school, a mini-intentional com- the synagogue, youth group, summer the creation of intentional communi- munity, helps bring older, more “natural” camp, or Israel experience. It is very ties until age 13 or 14 have a sufficient Jews to greater purposefulness about their rare for American Jewish children who impact on adulthood? Jewishness, without having an explicit primarily live in suburbia to have the outreach agenda. As I noted, natural com- agency to continue any vision without Sylvia F. Abrams is professor emeritus of munities are in search of identity markers, some type of structure. Jewish Education and former dean at and in the case study presented in the Siegal College of Judaic Studies; she cur- book, the day school became the “in- Berger suggests two criteria for en- rently directs Project 20-20, a partner- tentional core” for the concentric circles gagement with Jewish texts: reflective ship between the Central District of the הידיעון [continued on next page] practice and Hebrew fluency. I would Israel Ministry of Education and Siegal suggest a third: the cultivation of the College to explore cross-cultural differ-

5. Back to School: Jewish Day Schools in the tools for independent further learn- ences in identity formation with Israeli • HaYidion Lives of Adults (Wayne State University Press, ing. Today’s students are familiar with educators. 2008).

[11] [12] הידיעון • HaYidion Response byBarry W. Holtz Berger’s “naturalcommunities.” goodexamplesof themselves. Theseare allows Jewstosocializewithpeople like clubmaybeaplacethat Jewish country go toschooltogetherintheway thata to to allowaplaceforJewishchildren and practices.Theirmainpurposeis forJewishcontent minimal standards schoolswith schools.” Thatis,theseare Jews” asopposedto“Jewishprivate “privateschoolsfor might betterterm dayschoolsthatone are True, there of thedayschoolsceneinourtime. therangeandcomplexity underestimate either “intentional”or“natural”may dayschoolsas categorizing 21stcentury 1570), (circa “Jewinthestreet” dinary theor-Lurianic KabbalistsinSafedfrom orthe contemporaneous co-religionists their to distinguishtheEssenesfrom munities. Butwhileitmaybeonething two historicalmodalitiesofJewishcom- distinctionof Jaffee’s Martin mirroring al dayschoolsandnaturalschools, into twoquitedistinctcamps:intention- Hedividestheworld Berger presents. that ful aboutthedichotomousportrait helpful. To beginwith,Iwouldbecare- modifications tohisanalysisthatmaybe I would,however, liketosuggestafew ish education. ofvisioninJew- power andimportance ofthe with hisarticulation heartedly whole- Iagree and asenseofdirection. blandnessinfavorofinspiration rejects A schoolwithavisionisthat Jewisheducationisits“blandness.” rary incontempo- problem that thegreatest the lateSeymourFox’sfamousdictum ate advocacyofthatconcept;itrecalls successful school.Iapplaudhispassion- embodied and school energized byanarticulated of thedayschool.Berger’s viewofa forthepotential bestdreams our very ways, ofcourse,thispositionreflects purposeful Jewishadults.”Inmany argu- erger hasmadeapowerful for “intentionalJewishcommuni- ment fordayschoolsassettings ties,” places“thathelpcultivate vision defines the core ofa definesthecore Moreover, even ent atanygiventime. ulation, teachersorotherfactors,pres- pop- leadership,parent on theparticular onthatcontinuumdepending around that butschoolsthemselvesmaymove into oneortheothercamp.Notonly two conceptsratherthanfallingneatly as locatedonacontinuumbetweenthe sense isthatwecanbetterseeschools and naturaldayschoolsallthatclear?My thedistinctionsbetweenintentional are institutionsofthissort, But asidefrom are probably made in a more circuitous circuitous madeinamore probably are ences thatallofushave.Our choices tothefamiliarlifeexperi- correspond personal decision-makingthat doesn’t is tosuggestakindofmodel of one’s choicesisJudaism,nottheself” the self.To saythat“thetouchstone of oftheself self, ispart day lifeJudaismisintegrated suchas“Judaism.”Inday-to- structures plausibility powerful connected from an independentcontractorworkingdis- self” and“Judaism.”Buttheselfisnot inthiscaseasplitbetween“the here, bipolar oppositionhasbeenproposed ings conducttheirlives.Onceagaina bywhichhumanbe- theprocess reflect andoperatesmaynotaccurately formed To methisnotionofthewayidentityis not theself. touchstone ofone’schoices...isJudaism, the needs, butinJudaism.Inaword, of meaningnotwithinoneselforone’s liberate life…entailsfindingthatsource sentation ishisnotionthatleadingade- My otherhesitationaboutBerger’s pre- does itfit? defining theschoolasawhole?Where other not,butwhatdoesthatsayabout seems“intentional”andthe classroom One neveraddressed. such conceptsare tothosewhere ishly meaningfulterms” has it,“explainone’spracticeinJew- encouragedto,asBerger students are inwhich range—between classrooms islikelytobeawide lar schoolthere within [continued onpage 29] and anyparticu- helps create helpscreate within linear the

[continued from previous page] life inadulthood. orembraceaJewishlypurposeful to affirm model willleavemostalumniunprepared communities, andthedayschoolsonthis will meanthedeclineofnaturalJudaic andmulticulturalism personal journeys choice, climateofreligious ica’s current schools. Ibelieve,however, thatAmer- a placeintheAmericanlandscapeforsuch iscertainly on “thisiswhatwedo.”There of thehomeorcommunity—simplybased seamlesslyconnectedwiththat reflective, ritual lifeoftheschoolwilllikelybeun- Jewish lifeinthewayIdescribed.The will benoneedtocultivateadeliberately asthere different, derstandably bevery willun- ness assumed.Theircurriculum andasenseofJewishdistinctive- is strong ethnicidentity Jewish communitieswhere “natural communities,”extensionsof Of course,dayschoolscanchoosetobe it.Similaranecdotesabound. around dieval mysticsdid,ormoveout totheir themselves aftergraduation,as theme- stickto tional youngJewsnotmerely thattheseinten- experience mustensure Of course,thismeansthatthe day school natural communitiescoalesce. which more around the ‘intentionalcore’ is uniqueamongtheirpeers,andcanbe livingacommittedJewishlife— a word, andgiving ceremonies Torah, reading conducting ing services, ing andgivingitdepth,theirskillsatlead- itsmean- to elevatepracticebyarticulating andJewishtradition,theirability sources can gatherorrally. Theirknowledgeof ‘natural’Judaiccharacter tions ofamore whichpeopleandinstitu- the axesaround communities, oftheirfuture as the“core” ity ofthem—havethepotentialtoserve Day schoolalumni—andlikelyaminor- adults. capacity to“incubate”intentionalJewish munity itself,thedayschoolalsohas beinganintentionalcom- Aside from of Intentional JewishAdults Day SchoolsasIncubators divrei Torah —in own communities, as the Qumran com- Response by Rabbi Elie Kaunfer munity went out to the Dead Sea. In- stead, the day school must do its best to hile I wholeheartedly sup- munities populated by Jews in their 20s instill a sense of arevut (responsibility) to port Michael Berger’s no- and 30s. While such intentional Jewish the broader Jewish community, which it tion of a day school in which communities are starting to emerge— can do by encouraging leading services religious purposefulness is Moishe House and Avodah: The Jew- in their synagogues or at elder residenc- paramount, I question the ex- ish Service Corps, for instance, as well es, helping out mourners during their tent to which we can conceive of a day as Yeshivat Hadar, an intensive egalitar- grieving period (possibly by teaching or school as an “intentional” community, ian yeshiva in New York—they current- leading services), taking a lead in design- made up of “like-minded people who ly have no relationship with day school ing Jewish community events, serving as self-consciously choose to live a life students. youth movement directors, camp coun- that they view as superior to others.” In selors, etc. These youngsters, often with contrast to previous intentional com- Imagine a program in which day school better Judaic training than their parents munities in Jewish history (sectarians, students enter these intentional com- (especially in non-Orthodox schools), Kabbalists, labor Zionists, etc.), the munities on a regular basis, connecting should be incentivized to undertake these day school population is comprised of to the members of these communities responsibilities with respect to their fellow children who are not making self-con- and learning from their activities. For Jews (e.g., reduction in day school tuition scious decisions to join a community. instance, a day school program that if they serve as youth movement leaders or With few exceptions, they are simply sends motivated students to learn in camp counselors). With limited resources, attending school at the behest of their the beit midrash of a yeshiva could have Jewish philanthropists can choose to pur- parents. multiple benefits: K-12 students would sue each and every Jew wherever s/he have a live picture of what it means to happens to be on the periphery—a costly I do think the conception of intentional voluntarily engage in Jewish text study, and high risk approach—or they can wise- community has a place in the day school and live out a passionate Jewish iden- ly invest in strengthening those who can setting, however. Intentional commu- tity. Intentional community members serve as the intentional core of the future nities and the members that populate could see themselves as an integrated Jewish community—provided the schools them can serve as models for day school part of a larger Jewish community, and cultivate and reinforce Judaic intentional- students, providing a concrete path for actively build relationships with the ity. them to grow beyond their day school next generation of engaged Jews. education. To be frank, in light of what we know Berger asserts that day schools have about the developmental, social and psy- Berger notes, “To be frank, in light of the potential to “‘incubate’ intentional chological aspects of identity formation, what we know about the developmen- Jewish adults.” What better way to mo- with more enduring life choices in most tal, social and psychological aspects of tivate day school students to continue cases occurring only after college or mar- identity formation, with more endur- their engagement with the Jewish com- riage, I am unsure what we can realistically ing life choices in most cases occurring munity than building frameworks in expect of the K-8 day school framework, only after college or marriage, I am which students and current members which ceases when children are 13 or 14. unsure what we can realistically expect of intentional communities interact on Given the nature of adolescent develop- of the K-8 day school framework.” In- a substantive basis. In a world where ment, I think a Jewish high school is even deed, many of the intentional commu- individual choice is paramount, a day more vital in ensuring an “intentional” nities in Jewish history were populated school education is no guarantee of an Jewish adult, though even here the story by Jews in their 20s and 30s. It is this engaged Jewish life. But providing con- continues to be written into college and age group that is full of energy, actively crete models of passionate engagement beyond. After all, Birthright’s success is at forming identity while unfettered by in Jewish community—the kind best least partially attributable to its focus on the time limitations of children. demonstrated by intentional communi- 18-26 year olds, not adolescents. But I ties—can influence today’s day school leave that for another discussion. Berger describes medieval Jewish so- students to become tomorrow’s inten- ciety in which one such intentional tional Jewish adults. Conclusion community—that of a yeshiva and its scholars—are integrated within a wid- Rabbi Elie Kaunfer is the executive di- I hope I have provided a strong argument er “natural community” framework. rector of Mechon Hadar (www.mechon- הידיעון for the formation and support of Jewishly I think it is worth exploring an inte- hadar.org). In May he received the Avi purposeful day schools that help cultivate grated day school framework in which Chai Fellowship, intended to help fund

K-12 students have meaningful, ongo- Yeshivat Hadar, the first year-round • HaYidion [continued on page 44] ing relationships with intentional com- egalitarian yeshiva in the United States.

[13] [14] הידיעון • HaYidion logical functions:(1)as socio- Historically, primary three thesynagoguehas been identifiedasperforming Worship, StudyandAssembly, forParents.” “TheSchoolas Shul:JewishDaySchoolsasPlacesof chapters isself-explanatory: School: JewishDaySchoolintheLivesofAdultJews. book, publishedco-authored fullyelaboratedinarecently Canada, ismore schoolsintheUnitedStatesand Jewish elementary atsevendifferent of parents astudy The argument, derivedfrom bring Jewishpurposetothelivesofparents. fordayschooleducationmaywellbetheirpotentialto frontier unexplored A great younger. edge, inspirationandcommunityforthemselves,havingmissedoutwhentheywere evenseekthatknowl- and communitytheydonotpossessathome.Someparents theJewishknowledge,inspiration Jewishschoolstoprovide ontheirchildren’s rely Many lives iftheyattendedpublicschools.Today’s different. are dayschoolparents Jewish intheintensityoftheirchildren’s erosion afuture Judaism andwhofeared Jewish dayschoolsappealedmosttofamilieswhoseliveswere roles inthelivesofadults.Likewise,formuchtwentiethcentury,significant shul beit midrash word oftheGreek etymological root of its societyplacedallithadaccomplishedatthedisposal where intendedtobelocations As JohnDeweyputit,schoolswere ledonetoexpectofschools. educational orJewishhistory yearsof Of course,thisisisn’twhatthelastonehundred ¿ Religious Lives ofParents Day Schools inthe School asShul: synagogue’s original functionintheancientworld. an opportunity foran opportunity day schoolleaders. and nomenon constitutes achallenge by children’s school, shul. at not phe- This , meaning“school”;and(3)as ents connect with Judaism most purposefully at their at purposefully withJudaismmost ents connect qualitative researchthose par- many reveals of that compared recent with46% Jewishadults—but ofall the 2001NationalJewishPopulationto Survey, 95% more than double the national average—according arate maintain membershipsat ents synagogue still for increasing numbersofadults. Day schoolpar- future Dr. Pomson Alex primary source andmeaning ofJewishconnection ewish members. They were not expected to perform notexpectedtoperform members.Theywere —an educational institution, symbolized by the vernacular Yiddish term term Yiddish —an educationalinstitution,symbolized bythevernacular daythe schoolsare replacing as synagogues beit keneset —a siteforsocialfellowship, indicated bythe beit tefillah synagogue , meaning“placeofassembly”; (2)as —a place of religious worship,the —a placeofreligious Thetitleofonethebook’skey already rich with Back to can be reached at [email protected] can bereached at Jews.the Livesish Day ofAdult Schoolin He the recently published the co-authorwith Randal Schnoorheis of Hebrew University ofJerusalem. Together Melton Centre for JewishEducationthe at Dr. Alex Pomsonthe at isaseniorlecturer Dr. AlexPomson at adult education programs was usually at adulteducation programs grammed variety;that’swhyattendance ofthepro- israrely Thislearning growth. andintellectual forlearning portunities withmanyop- parents schools provide isevidencethatday Less expected,there Shabbat andfestivalswiththem. ny ofotherschoolfamiliesandcelebrated marked life-cycleoccasionsinthecompa- outside schooltotheextentthatparents that becamedeepenedandextended cial networksbuiltwebsofconnections istration, familieswithlimitedJewishso- ioned gossipaboutteachersandadmin- as schoolvolunteers,andplainold-fash- involvement shared date arrangements, ofparking-lotconversations,play- result totown.Asa relocated who hadrecently couples,andthose couples, interfaith toJudaism,gay munity suchasconverts Jewishcom- the edgeofmainstream but itwasoftenthecaseforfamilieson means soforallthoseweinterviewed, Actually, wefoundthatthiswasbyno friends.” ofyourchildren’s the parents team, “You alwaysbecomefriendswith stated asfacttooneofourresearch once interviewee networks. Aparent education—todevelopnewsocial dren’s theirinvolvementinchil- through Most obviously, schoolsenableparents— butoftenunknowingly. effect, to great frequently oftheseroles, play allthree Today, isevidencethatdayschools there Back to School:Back Jew- quite poor in the schools we studied. themselves wondering whether things From my perspective, there is both an Parents—unlike older adult Jewish learn- will be different for this group of Jew- opportunity and a challenge here. There ers—learn while doing, or in order to do ish children, whether they will find it less is an opportunity to extend the mission (while sitting on a committee or in order complicated to be Jewish, less difficult to of day schools to socialize children into to be able to help in the classroom). juggle integration and survival. lives of Jewish purpose, since children They do not generally get involved will find what they learn at school to in order to learn. They learn most from their peers rather than from There are aspects of school-life that operate an instructor, and, it turns out, many learn a great deal about Jew- at an existential pitch absent from most ish life and practice from what their chil- other Jewish institutions frequented by parents. dren bring home from school. Some parents have indicated to us that while their If these are some of the emotions and be more meaningful when they see that (immigrant) grandparents once served as responses that parents experience at it also engages their parents. The chal- sources of knowledge and inspiration for their children’s schools, what are school lenge for schools is that if they embrace Jewish family life—on Friday night, for leaders supposed to do? Should they this opportunity it will, first, require example, or at the family seder—today, it seek to cultivate such reactions? Should opening their doors more widely to par- is their day school children who play this they be involved in the nurture of fami- ents, and I have found few schools that role for the extended family. lies’ private Jewish lives? Ultimately, are not ambivalent about taking such every school must determine how they a step. Second, schools need to deter- Least expected, parents report that they answer these questions for themselves. [continued on page 29] find in schools the kinds of “unimaginable moments of beauty” that seem lacking in synagogues where, as one parent put it, “The program is so scripted.” To put it Did you know that, in more sociological language, there are aspects of school-life that operate at an as a 501(c)3 Non Profit, existential pitch absent from most other Jewish institutions frequented by parents. you could get a 25 year, self-liquidating When the events at school are conducted with authenticity and spontaneity, they Tax - Exempt IDA Bond enable parents to confront questions of rare personal importance. Parents gain in as low as 3.95 % schools what sociologists of religion call “intimations of the ultimate” of the kind for New Construction or that people tend to experience in hospital delivery rooms and cemeteries. Capital Expansion Refinancing

If it seems shocking to compare schools that can save you millions of dollars ? with cemeteries and hospitals, it’s worth considering for a moment what schools Call us to find out promise parents: the possibility of touch- ing a different future for their children how other schools nationwide have benefited ! and themselves. When schools success- fully embody a sense that the world is somehow different inside their walls, they invite an encounter with the ultimate questions of life, encouraging parents to wonder what their child might become. For Jews, vividly described by Simon Rawidowicz as an ever-dying 1045 DARTMOUTH LANE הידיעון WOODMERE, NY 11598 people, a minority doubtful of its own survival, such ultimate questions can feel STEVEN WEISS,PRESIDENT TEL: (516) 374-1225 FAX: (516) 374-1206 even more acute when one visits a Jew- Email: [email protected] • HaYidion ish elementary school. Parents can find

[15] [16] הידיעון • HaYidion G-d in a diverse environment in a very concrete manner. concrete in avery G-d inadiverse environment storiesthatdeal withtheissueofhowtospeakabout rah containssomeimportant opinions.” Thiscanactuallybeagoodthing.Infact,theTo-line: “Two Jews,three yours.We from allknowthefamous whoseoutlook isdifferent studypartners prefer dialogue,youmay constructive textsthrough ism asengaginginthestudyof sacred experience. IfyouwoulddefineJuda- asset forarichJewishlearning tion isagreat Instead ofbeingcauseforconfusion,thepluralistcharacter ourstudentpopula- thinkaboutG-d? safe todiscusswhattheyreally studentsfeel inapluralisticdayschoolwhere anenvironment But howcanwecreate grapplewiththeirquestions, includingtheirquestionsaboutG-d. in thisagegroup seem tohavebeenself-evident.ItisthetaskofJewisheducator tohelpstudents Upon enteringgrade7studentsbegintoquestionthesebeliefs, whichuntilnow manymiraclesfortheIsraelitesinEgyptanddesert. cob, andHeperformed He istheOnewholooksafterourdailyneeds,G-d ofAbraham,Isaac,Ja- inourtefillah, G-disthepersonweaddress older studentsmightfindembarrassing. the inhibitionsdescribedabovewhentalkingaboutG-dorahostofothertopicsthat Interestingly, studentsdisplay none of elementary whateverthestudentbackground, classroom. ina children andnon-affiliated Reform, Conservative, belief betweenOrthodox, of wantstoknowhowtheschoolwillhandledifferences enough, andeveryone forothersitisnotreligious afraidthatitwillbetooreligious, Someare school offers. ofaJewisheducationthe whowanttoknowwhatsort parents with prospective ismostacuteduringtheOpenHouse.Theaudiencefilled school? Thisproblem So, withtheaboveinmind,howdoyoutalkaboutG-daJewishcommunityday memberofthefaculty. asawell-respected regarded certainly ofphilosophy,someone said:AlthoughHeisnottheheadofdepartment Heis to abeliefinG-d,overthelastdecadeG-dhasdefinitelymade“comeback.”As passforaneducatedpersonifyouadmitted and 1980syoucouldbarely Interestingly, inthe1970s fewpeopledoubtHisexistence.Whereas very ¿ An ApproachtoG-d-Talk difficult to speak about G-dopenly.difficultto speakabout views are very personal, peoplefindit andmost thought. nature given much Hisexact not These And againothers, althoughbelievinginG-d, have by Power. Someregard Himasindifferentto humanaf- the world,the Creator of He is for othersaHigher means differentto differentthings people. For some embarrassment orunease, oramixture ofboth. G-d Him, about talking with peopleoften react initially Dr. RuthAshrafi fairs whereas otherseeHimasapersonal in ageneral conversation. Ifsomeonedoesstart t G-d who intervenes in the courseG-d whointervenes ofhistory. in isarareto encountertopic occurrence G-das chapter oneistold. which thecourseofeventsin tive from day. G-d’spointofviewistheperspec- the textstatesatconclusion ofevery days. “AndG-dsawthatitwas good,”as worldwithinsix and harmonious perfect a fashion,creates cally andinanorderly howG-d, majesti- records first chapter storiesinGenesis1and2.The Creation versionsofeventsisfoundinthe ferent strikingexampleofdif- An evenmore plaining thetextitself. andex- avoidsreading that thistheory today, byaneditor. However, Ibelieve one document,theTorah asweknowit amalgamatedinto thatwere ent sources differ- many scholarsasstemmingfrom explainedby are dus andDeuteronomy versionsinExo- Of course,thedifferent the other, butbothneedtobepreserved. than important sions. Oneisnotmore differently. TheTorah bothver- records Sinai. Why?Becauseweexperiencethings revelation onMount significant asG-d’s ently, andthisapplieseventoaneventas itdiffer- same oralmessageandrecord thingsinthe listeners canheardifferent slightly.they differ Apparently, individual one intheBookofDeuteronomy, and ments, oneintheBookofExodusand twoversionsoftheTenare Command- ments. Butthatisnotthecase.There definitive versionofthe Ten Command- isjustone, we wouldassumethatthere suchalarge numberofwitnesses, With ofthousandsIsraeliteslistening. dreds hun- were ments onMountSinai,there When G-dspoketheTen Command- rashrafi@aspercampus.mb.ca. MB. Shecanbereached at Education in Winnipeg, Gray Academy ofJewish the tor ofJudaicStudies Ruth Ashrafithe Direc- is Dr. Ruth Ashrafi Learning Hebrew is fun with

The Creation story in the second chapter is told from a completely BERESHIT NEWSPAPERS! different perspective. The reader finds himself in a garden and is observing the course of events without the regular beat of the six Thousands of students and teachers are already enjoying days of Creation. “It is not good for man to be alone.” Man was the BERESHIT newspapers. Now you can, too! alone? Had we not just read at the end of chapter one that G-d created man and woman together? How can it be that man is sud- www.hebrewtoday.com denly alone in chapter 2? How many books exist where chapter 2 seems to contradict what the reader has learned in chapter 1? Of course, these different accounts of Genesis 1 and 2 are likewise בראשית ,explained by many scholars as originating in different sources, but דו-שבועון AN EASY-HEBREW NEWSPAPER FOR BEGINNERS ללימוד עברית * גיליון מספר 19 * יד' בסיוון תשס BERESHIT "ח .again, that theory avoids reading the text itself Bi-Weekly Newspaper for Learning Hebrew * Issue No. 19 * 17.6.2008 * תוֹשָׁבִים: " אֲנַחְנוּ א נַעֲזוֹב אֶת רָמ ַת הַגוֹלָן" By including both versions of Creations the author of the Torah 3 Residents: "We Won't Leave the Golan Heights" הַמ ֶמְשָׁלָה מְדַבֶּרֶת עִם סוּרְיָה teaches that there are different perspectives and that reality can עַל ָ שׁלוֹם. -look different depending where you are. There is G-d’s perspec

בְּרָמַת ַ הגוֹלָן מִתְכּוֹנְנִים -tive on Creation, but Creation looks different from Adam’s view לְהַפְגָנוֹת נֶגֶד הַמֶמְשָׁלָה. point and this diversity is important enough to be noticed. Even stronger, the omnipotent Creator notices the unhappiness of his Dictionary on page 16 רוייטרס creature, Adam, and finds a solution for his loneliness. Reading הַדוּכִיפַת הִיא אֶת הָאֲרוּחָה הַזֺאת הַצִיפּוֹר הַל רֶבַע מֵהַחַיוֹת נֶעֶל Genesis 1 and 2 as consecutive and complementary, the Torah ְאוּמִית א תִשְׁכְּחוּ! ְמוּDICTIONARY תוֹשָׁב The Hoopoe is the ִים: "אֲנַחAnimalsְנוּ א theנ ַעofֲזוֹב אdoes not draw the portrait of an authoritarian G-d who speaks and Quarter !You Won't Forget this Meal ֶת רָמַת... National Bird 4 מֶמְשָׁלָה - Have Disappeared government - memshalah מְדַבֶּרֶת - expects human beings to be happy with what He has decided is is talking (f) - medaberet נְוַותֵר - we will relinquish - nevater בִּשְׁבִיל - best for them. Instead, the combined stories show G-d as the all- for - bishvil אוֹמֶר ֶת - says (f) - omeret מ ִתְכּוֹנְנִים - powerful Creator who takes a personal interest in the situation of mitkonenim are preparing (pl) -

הַפְגָנוֹת - hafganot רוייטרס

עמוד - demonstrations רוייטרס הַיִשׂ נֶגֶד - .His creatures and who acts on their concerns ְרְאֵלִ ים בָּחֲרוּ בַּדוּכִ יפַת Page 8 עמוד against - neged5 Page 5 8 ְ לִהיוֹת ה ִ ַציפּוֹר הַלְ ִ אוּמית. מָטוֹס חָד ָשׁ בְּמוּזֵאוֹן חֵיל הָאֲוִויר

Dictionary on page 16 עמוד

A New Plane at the Air Force Museum עמוד

5 5

Page 5 Page 13 13 In a later story in Tanakh, it becomes even more clear that G-d 13 Page ירושלים ORDER "BERESHIT" TODAY! TURN TO PAGE 15 FOR DETAILS שולם .is not merely concerned with man, but is looking for a partner P.P אישור מספר 1669 with whom He can have a constructive dialogue. When He con- templates the destruction of Sodom and Gomorrah, He invites Abraham directly to give his opinion on His intended plan by say- What can you find in BERESHIT? ing, “Shall I hide from Abraham what I am about to do? … For • Interesting stories about Israel and the world I have singled him out, that he may instruct his children and his • Dictionaries of new words with every article posterity to keep the way of the Lord by doing what is just and right…” (18:17-19) • Translations of every headline (so you know what you are reading about before you begin) This is strange. If we suppose that G-d knows everything, why • A CD with every paper, in which each article is read aloud does He want to go on a personal fact-finding mission to Sodom • Article-based activities and Gomorrah? He must be well aware that there no righteous Mention this ad people left in these cities. But if He knows that that is the case, when you order and why then does He ask Abraham for his opinion? receive a 10% discount!* How do teachers benefit from BERESHIT? And if we compare Abraham’s response with G-d’s own words, • Prepared activities in every edition we see that Abraham takes his cue from G-d, “doing what is just • Encourages conversations about current events and right”: “Shall not the Judge of all the earth deal justly?” G-d • Provides ideas for further activities with class not only invites Abraham to challenge Him, but He also gives him • Students look forward to participating in class the words with which to do this. This dialogue between G-d and • Helps make classes more interesting Abraham is followed in Tanakh by the often fierce conversations New! of Moses, Jeremiah and Job with G-d. Online activities on our website These stories from Tanakh teach us that G-d did not create us so הידיעון that He could speak and we would blindly obey Him, but He in- For more information or to order, tended us to be a constructive partner in our dialogue with Him. call Bereshit toll free at: 1-800-866-5602

In His conversation with Abraham, G-d wants him to respond check out our website: at www.hebrewtoday.com • HaYidion [continued on page 44] or write to us at: [email protected] * Offer valid till Sept. 30

BERESHIT - The Newspaper That Makes Hebrew Easy and Interesting! [17] www.hebrewtoday. com [18] הידיעון • HaYidion Preparing For AChanging Bridges to Tomorrow: be even bigger and better than last year.than last be even biggerandbetter Houston. this conferenceWe that will know 212-665-1320 x303. at Coordinator ule, pleasedonothesitateto contactRobinFeldman,Conference sched- speakersortheconference registration, If youhaveanyquestionsregarding contact theRAVSAK office. please kashrut, fee. Ifyouhaveanyquestionsregarding registration your conference We allincludedin deliciousglattkoshermealsattheconference, willalsobeproviding forthehotel. Pleaseusethelinkabovetoregister Airport. theSanFranciscoInternational of downtownSanFranciscoandisonly14milesfrom neededduringyourstayinSanFrancisco.Thehotel is intheheart you allthecomforts hotelwhichwillprovide 55isasophisticated,upscaleandmodern Hotel. TheParc We 55 inSanFranciscoattheParc excitedtobeholdingthisyear’sconference are updates. forscheduleandpresenter ber 8,2008)andcheckregularly Please visitwww.ravsak.org/conference deadlineofDecem- (don’tforget theearlybird day school. oftheJewishcommunity to networkwithcolleaguesoldandnewdiscussthefuture willalsogiveyoutheopportunity Thisconference ing, timemanagement,andmore. development,fundrais- day schoolfieldincludingleadership,Judaicstudies,curriculum ing Reality.” issuesinthecommunity You current toexplore willhavetheopportunity is“BridgestoTomorrow:The themeofthisyear’sconference foraChang- Preparing Head ofSchool ,Tehiyah DaySchool Chair, PlanningCommittee Conference Bathea James distinct honor to invite honor youto joinus distinct Committees,Planning andHost isour it s in SanFrancisco forthe 22ndAnnual represenatativesthe Conference of RAVSAK Leadership Conference. We cannot believe that time haspassed that believe cannot so quickly since our time together in time so quicklysinceour Day School Head ofSchool, ContraCostaJewish Chair, HostCommittee Conference Dean Goldfein Conference Planning Committee*

Jeff Davis San Diego Jewish Academy, San Diego, CA Reality Sue Einhorn Greenfield Day School, Miami, FL

Bathea James, Chair Tehiyah Day School, El Cerrito, CA

Cathy Lowenstein Vancouver Talmud Torah, Vancouver, BC

Barbie Prince The Shoshana S. Cardin School, Baltimore, MD

Naomi Reem Jewish Primary Day School, Washington, DC

Conference Host Committee*

Hamutal Gavish Brandeis Hillel Day School, San Rafael, CA

Dean Goldfein Contra Costa Jewish Day School, Lafayette, CA

Dr. Joan Gusinow Shalom School, Sacramento, CA

Lillian Howard Kehillah Jewish High School, Palo Alto, CA

Bathea James Tehiyah Day School, El Cerrito, CA

Rachel Lewin Ronald C. Wornick Jewish Day School, Foster City, CA

Julie Smith Gideon Hausner Jewish Day School, Palo Alto, CA

Susan Weintrob Ronald C. Wornick Jewish Day School, Foster City, CA

*Committee in formation. If you are interested in joining either committee, please contact Dr. Elliott Rabin at [email protected]. הידיעון For sponsorship information

please contact Marla • HaYidion Rottenstreich, Marketing Coordinator, at 646-496-7162 or [email protected] [19] [20] הידיעון • HaYidion ish community ing Seniors.” with13Graduat- thelensofInterviews Boston through New JewishHighSchoolofGreater M. EvanWolkenstein: “ANewJewishEducation: ThePhilosophyandtheMethodologyof together withmycolleague basedonapaperthatIwrote are 2. Manyoftheideasinthisarticle oralimitednumber offamiliescommittedtoJewisheducation. munal resources suchaslimitedcom- adiversepopulationduetocircumstance, which mighttolerateserving “intentional”incontrastwithwhatonemight calla“pragmatic”pluralism, 1. Iusetheterm individualism” ofAmericanJewsisaserious and Eisensuggestthatthe“profound JewishAmericansconceiveoftheirown Judaism,Cohen “moderately affiliated” thechangingwaysinwhich questions forJewisheducation.Inanattempttocapture The JewWithin Clark Roof’s Putnam’s ofRobert In 2000,againstthebackdrop for anewmodel If pluralismasanorganizing principleofJewishcommunityoffers ¿ Religious Purposefulnessin a pluralisticschool. purposefulnessin toreligious This contexthelpstoilluminatetheuniqueapproach to whatsociologistshaveidentifiedasshiftingnotionsofAmericanJewishidentity. ment. in essential waysto students’ religious identity develop- of andinteractionsthe Jewish with “Other” contribute munity’s educationofitsyouth. Instead,the awareness itly characterize Jewishschoolorcom- aparticularistic sooftenthat explicitlyorimplic- cial boundaries ofrigidintellectual,building theological, andso- ness inapluralisticthe rely on schooldoesnot communal andindividualreligious purposeful- opportunities.and learning cultivationThe of es; rather,these differences views it asstrengths ation.tolerate merelythese differenc- Nordoesit Jewish practice, beliefs, ordenominationalafﬁli- by Klal Yisrael within Jewish Identities inProcess: luralistic Rabbi MarcBaker interdenominational ignorance andstereotyping) building Jewishcommunity building andaphilosophical religious, socialandpoliticaldivisions(including approachto educatingJews. the face In ofdeep Spiritual Marketplace , pluralism as an educational philosophy responds inuniqueways , pluralismasaneducationalphilosophyresponds paints a new picture ofAmericanJewishidentity thatraisesserious paints anewpicture Klal Yisrael 2 Jewisheducationisbothanewmodelof 1 does not reject different reject doesnot approachesto a Pluralistic Day School , anintentionally pluralistic Jew- (1999) , Steven M. Cohen and Arnold Eisen’s Steven M.CohenandArnold Bowling Alone (2000) andWade ism, the right option is there tobehad.” ism, therightoptionisthere toseizeholdofJewishnessorJuda- ready moment,sothatwhenheorsheis every individualat of optionsavailabletoevery “[Jewish institutions]musthavearange have tooffer. CohenandEisenwrite, embrace thatwhichJewishinstitutions quest tofashiontheirownidentitieswill a rangeofoptions,AmericanJewson optimistic possibilitythat,ifexposedto The JewWithin without. poses suchexpectationsfrom spond positivelytoaneducationthatim- Cohen andEisensuggest,willnotre- mostAmericanJews, behavioral norms, traditional educate withaviewtoward Jewish knowledge”andwillcontinueto clearly definedconceptionsof“classical ditional Jewisheducationcanmaintain atra- identity shouldlooklike?Whereas whataJewish define (ortoprescribe) itmightnolongerbepossibleto where Jewishidentitiesinaworld to strengthen tradition andvalues.Whatdoesitmean community andcommitmenttoJewish Jewish educatorsstrivingtoemphasize forJewishinstitutionsand concern sity Press, 2000)205. sity Press, America Jew Within: Self,Family,and Communityin M.Eisen, 3. StevenM.CohenandArnold reinvent themselves, placingJewishtra- reinvent if Jewisheducationalinstitutions can It ispossible,theyseemtosuggest,that (Bloomington,IN:IndianaUniver- Rabbi MarcBaker [email protected] Boston. Hecanbereached at High SchoolofGreater Academy—New Jewish Head ofSchoolGann Rabbi Marc Bakerthe is , however, alsoraisesthe The 3 ditions, practices, and values into the context of their own “spiritual market- places,” then they will speak directly and meaningfully to the “sovereign selves” of their student populations.

Jewish education today must compete in the marketplace of ideas and identities for our students’ minds, hearts and souls (let alone their attention!). A pluralistic Jewish school is in a unique position to promote religious purposefulness by engaging students (and often families too) in the creative process of personal identity construction while empower- ing students to develop into mature and confident self-defined Jews who will be able to find their way, even in a world of normative Jewish commitments.

While a pluralistic educational mission plays out in various ways in educational practice, I want to suggest two ways— corresponding broadly to curriculum and instruction—that a pluralistic Jewish high school can promote and educate toward the value of religious purposefulness.4

A Pluralistic Curriculum— Core Pillars of Jewish Identity What does it mean to strengthen Jewish Contrary to popular misconception, pluralism does not mean that “anything identities in a world where it might no goes.” A school should be explicit about longer be possible to deﬁne (or to prescribe) its core pillars of Jewish identity—the non-negotiables, so to speak, with which what a Jewish identity should look like? it expects students to engage. These core pillars are broadly defined norms of practice and belief, within which there is room for a widely differentiated range of expressed commitment. A school needs commitment to ongoing learning (albeit to name these pillars and, for each pillar, defined by a broad range of historical, 4. While I write broadly about pluralistic Jew- to provide students with compelling and cultural, and religious texts and ideas). ish education (and am now a day school parent at a pluralistic elementary school), I am substantive learning experiences. Both of these pillars—sacred time and writing from the perspective of a Jewish high sacred text—create potential pathways school educator. Given the developmental dif- Two examples of these pillars might in- toward meaningful Jewish living, invite ferences between elementary, middle, high clude sacred time (zman kodesh) and students to take part in Judaism’s ongo- school and post-high school students, it is im- sacred text (Talmud Torah). A pluralist ing interpretive tradition, and are critical portant to distinguish which audience we are school can expect students’ lives to beat entryways to skills and knowledge that speaking about, especially when we focus on to a Jewish rhythm and to be punctuated empower our students to be literate, הידיעון -the development of Jewish identity. This ar by, for example, an awareness and cel- self-confident participants in the Jewish ticle is based primarily on my experiences with ebration of Shabbat and Jewish holidays. community. Other core pillars of Jewish high school-aged adolescents, formerly at The Weber School (Atlanta, GA) and now at Gann Similarly, a pluralistic school can expect identity might include Kehillah and Klal • HaYidion Academy (Waltham, MA). that students’ Jewish identities involve a [continued on page 30]

[21] [22] הידיעון • HaYidion wonderful experiencethat canconnect wonderful goal:havingtefillah bea the primary tasks canoneeven begintothinkabout Only afteraccomplishingthese difficult • • • look atthelist.We wantourstudentsto dealwithtefillaheducation.Just a great toaccomplish As Jewisheducators,wetry know thattefillahisalifelongchallenge. But whatliesbehindthosefaces?We all ture. knew thetuneandtheystruc- they seemed thattheyknewthewords, theirfaces,it From range ofobservance. familiesofall fully byfifthgradersfrom high school,ifever, beauti- recited were ¿ Openness inTeﬁllah The Challenge of Tradition and by fter workingmanyyearsinvarious building skillsoftranslation understand thecontentofprayers by tefillah ingroup toparticipate order be familiarwiththeschool’stunesin theminunisonwiththeirpeers read fluently words Hebrew difficult read institutions inwhichdaveningtakes place, I entered room 203onmy room place, Ientered Rabbi AaronFrank first dayatBethTfilohDahan Community Schoolin2002and I couldnotbelievemyears. tions were nottaughtuntil tions were Tefillot thatinotherinstitu- n d c c m c W o o r e e e u h n n m s a l s a v f tat t r ? a e t ana i o

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c t d a a a h h h i o n t a e l o i t y d v r t o sion andatraditional minyan.Choiceex- tefillah, atefillah thatemphasizesdiscus- variety ofoptions,includingan all-female a Tfiloh, butstudentsmaychoose from Halakhah. Tefillah atBeth ismandatory maintaining ourschool’scommitment to prayerin their ownwaywhilestill plore aimed atgivingstudentstheabilitytoex- todavening are high schoolwithregard Options vs.optional enhance theexperiencesofeveryday. strating thatthelanguageofprayerscan ofthesiddurindemon- to thestructure dailylife.Werary alsomustshowfidelity the applicationofprayertocontempo- must beopentoshowingourstudents of evilinahighschooltefillahclass,we or studentsgrapplingwiththeproblem us cussion aboutthewondersallaround other.” Whetheritbeina4thgradedis- onean- they cancoexistandeveninform Education ZiporaSchorr, “orwhether of is mutuallyexclusive,”writesDirector ourselves askingwhethereachofthese ofthe and structure siddur. “We find breadth in anauthenticexperienceofthe Jewishprayer toground and ourdesire relevant toourstudents to maketefillah stance A balancebetweenrelevance andsub-

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o u n s u a l i l g s t t - - If you often notice mysterious bruises, it could be nothing. If you’re Jewish, it could beGaucher Disease.

You may never have heard of Gaucher Disease (pronounced “Go-Shay”). But it is found primarily in Jewish people of Ashkenazi descent. In fact, about one out of every 15 people within this group carries the Gaucher gene, a ratio far higher than Tay Sachs. It is not age or gender specific, and can affect anyone. Gaucher warning signs include: • Fatigue • Nosebleeds and other bleeding problems • Easy bruising • Enlarged abdomen • Bone pain and easily fractured bones • Enlarged liver or spleen • Low platelet count • Anemia Gaucher can be detected early with a blood test. Fortunately, effective treatments are available. The consequences of the disease can be debilitating, so don't wait and wonder, get the facts now.

[23] [24] הידיעון • HaYidion Goals and Preparation for a Teﬁllah Policy ¿ by Tzivia Garfinkel

hen we examine our challenge or as an opportunity because ers initially saw as a difficult teaching re- history, we learn that few teachers can imagine Judaism with- sponsibility can become a source of pride communal prayer devel- out the divisions with which they grew and delight. They are then ready to work oped to take the place of up, whether Sephardi or Ashkenazi, Con- with the curriculum and to share tefillah sacrifice after the destruction servative, Reform, Reconstructionist, or experiences with their students. of the Temple in Jerusalem in Orthodox, American, Israeli, or another the year 70 C.E. An examina- nationality. Rather than ignore these divi- Beginning in kindergarten, students in our tion of the resulting siddur or sions, it can be valuable to capitalize on school learn a core of tefillot—matbe‘a prayerbook shows that it contains within the framework the teachers bring to the shel tefillah—said routinely in daily and it the essence of Jewish belief, practice, table. A meaningful starting point for the Shabbat services. Each year new tefillot calendar, ideas—in fact, all that enables Judaism to be a portable religion. It is, therefore, a vital foundation of Jewish life. And educators who shape Jewish learning in inclusive community day schools that celebrate the diversity of Jewish life face the question of how to approach tefillah in a way that reflects their respect for the range of families present in their schools. As with other areas of study, in relation to tefillah, we then consider three questions: What do we want students to learn? What do we want students to value? And, as a result of what they have learned and come to value, what do we want students to do?

These questions form the basis of conversations that take place with Jewish Studies faculty who have the profound responsibility to carry out the vision and to realize teachers’ understanding of the dynamics are added to the first core tefillot, until the goals. Absent the teachers’ deep un- of an inclusive Jewish community can be the students have a solid foundation in derstanding of their task, tefillah experi- the comparative experiences they had with the siddur. Teachers offer divrei tefillah ences throughout the grades will not re- tefillah in their own lives. This might take to explore the structure of the siddur and flect the school’s vision. the form of an exploration of different ideas that are developmentally accessible. melodies they know for particular tefil- In upper grades, students are asked to pre- An interesting factor that inevitably has an lot, descriptions of synagogues they grew pare divrei tefillah or to respond to open- הידיעון impact on this process is that members up in, or a story about a moment they ended questions about tefillot. Nigunim of the Jewish Studies faculty represent a remember from a holiday celebration. are introduced to create a bridge from the diverse Jewish community with a variety By drawing teachers into the subject of classroom—”chol”—part of the day to • HaYidion of backgrounds. This can be viewed as a tefillah in this fashion, what some teach- [continued on page 29]

[25] [26] הידיעון • HaYidion another. toprayerover approach one particular andcommunityleadersasfavoring parents by based siddurcaneasilybeinterpreted Jewish practice.Usingadenominationally of spectrum abroad dents representing stu- in communitydayschoolsthatserve books are treasured byyoung students. treasured books are Beautifully illustrated stories theyread. of comprehension enhances children’s a practicethatweknowalso learning, their understandingsofprayers theywere for allages,studentsoften illustrated trated. Inour “homemade siddurim”which they illus- using ent. Ouryoungeststudentswere appar- already swer thesequestionswere A numberofthecluesneededtoan- siddurlooklike? tally appropriate Whatwouldadevelopmen- formulating? understandings ofprayerthattheyare withtheemerging help studentswrestle hance thestudyofspecifictefillot students? Howmightasidduren- make asiddurinvitingtoelementary some criticalquestions:Whatwould Wesigned forchildren. beganasking based, butbecauseitwasnotde- dents, notbecauseitwasmovement was notwell-suitedtoyoungerstu- using knew thatthesiddurwewere lenge asanopportunity. we Intruth, School, wechosetoviewthechal- lia HeilicherMinneapolisJewishDay the leadershipofAmosandCe- to When thisquestionwasbrought ¿ A Siddur ofOurOwn by prayer and engage students in services prayer andengagestudentsinservices thatbothteach engaging curricula ness. Yet buildingmeaningfuland goals. The problem iscompounded goals. Theproblem oneofourmostelusive remains Ray Levi, PhD nourishes religious purposeful- nourishes religious that Jewish dayschoolprogram ofa efillah standsattheheart limmud tefillah sessions,

and • • in which being usedinmanyJewishdayschools, students dur forelementary-school WeekHeart—A DayPrayerBook is of students.Theresult experiences andthereligious services designing asiddurthatwouldenhance taskof on theambitiousandrewarding So weattheHeilicherDaySchoolsetout to theeyeeasesdecodingofwords. Font andvisuallayoutthatisstimulating • • prayers. echoes therhythmofHebrew oftextonapage the arrangement connections. fosters spiritual with student art, whichwhenjuxtaposed reflection, The absenceofclutterencourages ownthoughts. forchildren’s room isopenspace onpagestoleave there sist incomprehension. toas- provided lations ofprayersare child-friendly, gender-neutral trans- tefillot. adults) toassociatewithindividual (and visual metaphorsforchildren student illustrationssuggest colorful With AllYour , asid-

now Committee. and memberof theRAVSAK Executive Leadership Training Institute (DSLTI), ish DaySchool,mentorforthe School and CeliaHeilicherMinneapolis Jew- Ray Levi,PhD,headofschoolat theAmos school. purposefulnessatourday to religious in underscoringourdeepcommitment and andtheirparents cessible tochildren practiceac- in helpingtomakereligious that buildsthefamily-schoolpartnership the Shabbattable.Thebookisaresource and includesquestionsfordiscussionat the waysinwhichShabbatiscelebrated, thatgrew for anotherpublishingproject asaspringboard The sidduralsoserved inourstudentbody.that isreflected about meaningandtovaluethediversity deeply bothtoprobe ing opportunities teach- important These optionsprovide ones. sion andReconstructionist/Reform ver- both theConservative/Orthodox Gevurot one thatwasnon-denominational.The alsoallowedustocreate tally appropriate Designing asiddurthatwasdevelopmen- bat practices,describesvariationsin ofShab- also explainsthehistory student illustrations.Thisvolume all againaccompaniedbycolorful brachot at schoolintothehome.Prayers, to takewhathasbeenexperienced and FestivalCompanion With AllYour Shabbat Heart—A Shabbat ritualswithfamilypractice. about learning were what children integrate ents couldcomfortably would clearlybeenhancedifpar- ofourcommunity The strength atschool. balat Shabbatservices engaged whentheyjoinedKab- tobemore requests out ofparental prayer, forexample,includes , and songs are included— and songsare isdesigned ¿ From Minyan to Cheshbon HaNefesh ¿ by Rabbi Leslie Lipson

ike many community day schools that are committed to pluralism and a pluralist expression of Judaism, the San Diego Jewish Academy has historically struggled with tefillah. For some, tefillah should be an intrinsically Jewish activity that contributes to the Jewish vibrancy on campus. For others, tefillah is an intrinsically alienating activity that only contributes to the inherent discomfort with things that are “too Jewish.” In truth, many students were turned off from tefillah as it had been run. Opinions were divided among administrators and faculty; meetings at all levels of the school, including the board, exposed disagreements over how to handle this issue. Parents generally supported conducting tefillah in the school, but were troubled by negative reports from their children. The tension had become so palpable that there was discussion of getting rid of the two day per week tefillot sessions at our school.

This past year our administration returned to Jewish sources and tried to determine the reason for tefillah, for prayer, not only for a community but for an individual. Looking at teachings from Heschel, Steinsaltz, and the Baal Shem Tov, we reached a more spiritual understanding of tefillah that offered a starting point for a new approach in our school. Rather than speaking about and teaching tefillah as a chiyuv (obligation) and an intrinsic Jewish activity in which Jewish students should engage, we examined tefillah as one type of Jewish reflective activity. By finding a common language, “reflective time for the soul,” our administration realized that there is an inherent good for both faculty and student to learn to set aside time for Cheshbon HaNefesh. Now our task was to teach and sell this to the student body while maintaining our commitment to a pluralist community.

In a desire to stress the importance of communal reflective time, we created an environment conducive to that goal. Students הידיעון made a choice to commit to a specific Cheshbon HaNefesh community. Middle school students chose from four communities reflective of our pluralistic community: Reform, Conser- • HaYidion vative, Orthodox, and Learner. High School students could choose from those four communities and three others: fine art, [continued on page 28]

[27] 1 5 4 9 7 _ [28] Tuition Management F A

הידיעון • C HaYidion T S _ R his wifeandfourchildren inBaltimore, Maryland. Beth TfilohDahanCommunitySchoolandliveswith Rabbi AaronFrankistheLowerSchoolPrincipalof dwell truly withthesiddurandHashem—to relationship inherorhisownway,have everyone, havealife-long andourpassion,to ourprogram goal is,through [continued from page 27] butourend itsmeaningandrole, its structure, Tfiloh isnotsolelytodwellontefillah,understand and teacherTova atBeth ourgoalhere Hartman, Yes. weflexible? Are Yes. To paraphrasemyfriend westructured? Beth Tfilohismostmanifested.Are thechallengeofcapturingnuance place where prayeristhe thananyotherarea, more Probably ofhowwepray. modesandstructures different bility, for isroom butwithinthatcommitment,there I feellikeit”typeofexperience.Prayerisaresponsi- We mustbehonestthattoprayasaJewisnotan“if ists, buttheengagementinprayerisnot“optional.” [continued from page 22] and OpennessinTeﬁllah The Challenge ofTradition A V S A C _ | A Grant&Aid Assessment D _ f i n in a ; . tefillah—forlife. i n d d

1 | Enrollment Management | DonorManagement o nor Man age ¿ ment SUSTAIN ANDEDUCATE GENERATIONS TOCOME. Your schoolsarefoundedonreinforcingtradition,providing academicexcellence,andhelping Jewish familiesfindlearningresources andtools.TheFACTS suiteofserviceshelpsyourbusiness ofﬁ ce managetimeandmoney—soyoucanhelpeach ofyourstudentsliveuptotheirhighestpotential. | Peterson’s College Planning Peterson’s Academy inSanDiego,CA. Rabbi LeslieLipsonistheDeanofJudaicStudiesSanDiegoJewish must bevalidatedandrecognized. ofthesoul thateachcommunalexpression all thewhilerecognizing examine theJewishcomponentofindividualandcommunalsoul, and process utes tothecommunity’sabilityengageinreflective uponeachindividual.Eachindividualcontrib- er communitythatrelies out ofthetefillahactivity. Rather,ofasmall- eachstudentbecomespart studentstodrop doesnotpermit This CheshbonHaNefeshprogram theirownershiptotheliturgy. workthatreflects artistic the courseofsemesterorayear, thestudentsaccumulateaportfolio music,orpoetry.the liturgical pieceviathechosenmedium:art, Over theirunderstandingandconnectionto aside forstudentstoexpress set tigate anddiscussapieceofliturgy onMondays.Thursdaysare highschool-onlyCheshbonHaNefeshcommunitiesinves- The three generally participate. day andThursday, tothistimebut andstudentsnotonlylookforward music andpoetry. Thesecommunitiesnowmeettwiceperweek,Mon- HaNefesh From Minyan toCheshbon C oll ege Plann ing www.factsmgt.comwww.factsm gt .com | 877.606.2587

8 77. 7 606 / 2 9 ¿ / 0 .2 8

8 7 : 3 7 : 5 2

A M Goals and Preparation for a Teﬁllah Policy [continued from page 25] Sim Shalom—and explore their similari- do we want students to learn? We want the tefillah—”kodesh”—part of the day. ties and differences. This practice prepares students to learn to participate in and them to go to each other’s bnai mitzvah lead tefillah services and to understand Initially students learn tefillot orally, and in Orthodox, Reform, and Conservative the ideas embedded in the siddur. What then as they become readers, flip charts synagogues. Different tunes are intro- do we want students to value? We want are added. Third grade students use a sid- duced through the years, so students be- students to value praying as members of dur developed by the Minneapolis Jewish come familiar with Sephardic and Ashke- a community, and to recognize that there Day School, a RAVSAK school, which nazic traditions. And in the eighth grade are a variety of different Jewish commu- they continue to use in fourth grade. Fifth before students visit Israel on their class nities where they may find a home. What graders are introduced to Siddur Sim Sha- tiyyul, they become familiar with the Rinat do we want students to do? We hope that lom, chosen since the majority of families Yisrael siddur and the Koren Shabbat sid- students will find joy and meaning in tefil- are affiliated with a Conservative congre- dur. Throughout the grades, students lah as they move into their independent gation. Fifth graders also have a shabba- lead class tefillah services which are egali- Jewish lives. ¿ ton in which they create a full Shabbat tarian. And, as for G-d . . . G-d is found in experience for themselves, from Kab- the divrei tefillah and flows in and out of Tzivia Garfinkel is the head of Jewish Stud- balat Shabbat through Havdalah. In sixth tefillah study and conversation. ies at Bernard Zell Anshe Emet Day School grade, students encounter a different sid- in Chicago. dur each term—Artscroll, Gates of Prayer, So, to answer the three questions: What

School as Shul: Day Schools in the Religious Lives of Parents [continued from page 15] teacher nights when the most competent These are not comfortable or everyday mine who in the faculty has the skills to teachers can suddenly seem horribly awk- kinds of questions to consider. In fact, connect with parents in respectful and ward. Schools, then, must figure out who they are the kinds of questions that call for effective fashion. Most school profes- in their faculty will service parents’ needs great clarity concerning a school’s Jewish sionals took up their work because they for connection, learning and inspiration, purpose in relation to children and their enjoy working with children. Some are and how they will go about doing so in families. One might say that they consti- uncomfortable when it comes to working ways that are not patronizing or prescrip- tute what is truly the bottom-line of day with adults, as is often evident on parent- tive. school education. ¿

Response to Berger, Response to Berger, by by Barry W. Holtz Rabbi Aaron Panken, Ph.D.

[continued from page 12] [continued from page 9] fashion. Our Judaism and our selves are bound from whom Judaism will emanate to the natural community around it. Instead, up with one another in ways that are messier day schools should seek to create as many radically different Jewish “nodes” as and subtler than the dichotomy of “self” and possible: talented, thoughtful, self-reflective Jews who can express extremely di- “Judaism” might suggest. verse viewpoints, respect and debate with opposing opinions, and work to medi- ate differences to create a coherent yet flexible, open-source “network Judaism” These emendations do not, I believe, undercut that will meet the needs of generations to come. These “nodes” can add to the the important challenge that Berger puts before “nodes” created by Jewish camping and seminaries, by religious schools and Is- the day school community: Developing schools rael trips, by adult learning and familial practice, to form and re-form a Judaism dedicated both to content and commitment is that can stay in touch with the times even as it honors our inherited legacy of our best hope for affecting the lives of children sacred texts and traditions. This is, to me, the way that Judaism will continue the and building a Jewish future. It is towards that unending cycle of evolution that has kept it fresh, responsive, and creative for end that we must dedicate our efforts. nearly three millennia. This is the sort of approach that will sustain the generations to come as they search for their own modes of commitment, conversation, הידיעון Barry W. Holtz is dean of the William David- and community to build and extend the Jewish tradition in new and exciting son Graduate School of Jewish Education at the ways.

Jewish Theological Seminary where he is also the • HaYidion Seminary’s Theodore and Florence Baumritter Rabbi Aaron Panken, Ph.D. teaches Rabbinic Literature and serves as Vice Presi- Professor of Jewish Education. dent for Strategic Initiatives at Hebrew Union College-Jewish Institute of Religion.

[29] [30] הידיעון • HaYidion Purposefulness inaPluralistic Day School Jewish Identities inProcess: feminist readings. Guestspeakers might feminist readings. Rashi andRamban,aswell modern, thecommentaries example, mightread A studentstudyingaBiblical text,for to liveaserious,committedJewish life. tion, andperspectivesonwhat itmeans ofJewishtextsandtradi- terpretations rangeofmodels students toabroad A pluralisthighschoolaimsto Construction (E Construction Engagement,Commitment,and posure, Ex- essential habitsofmindandheart: identity developmentthatcultivatesfour ofJewish can beexplainedasaprocess inapluralisticcontext Student learning Process —E Learning as Student of theschool. orJewisheducationalmission religious not anoptionthatisconsistentwiththe engagement withthis“subjectmatter”is in theirlivesisnotupfordebate.Non- whether willplayoutintheirlives, munal norms choices regarding will includeawiderangeofstudent tional successinapluralisticschool identity impliesthatwhileeduca- pillarsofJewish The ideaofcore ments), (Jewish Values, EthicsandCommand- and theLandofIsrael), Eretz Yisrael uMedinatYisrael Yisrael [continued from page 21] students to engage. negotiables,to speak, so expects withwhichit A school should be explicit about its about A schoolshouldbeexplicit (community andpeoplehood), Ruchaniut these norms should play a role shouldplayarole these norms core ofJewishidentity—the non- pillars proaches to the core pillars,in- tothecore proaches ap- Jewish identity—different 2 2 C C how 2 (Jewish spirituality). ). 2 certain com- certain Mussar uMitzvot (Zionism expose

write off arabbinic argument because write off liefs. Astudentmaynot,for example, question myownassumptions andbe- being humbleenoughtochallenge and analyzing thisclaim,while respectfully ity fortheencounterbycritically and Other seriouslyandtakingresponsibil- might makeonme;itmeanstakingthe take seriouslytheclaimthatthisOther ness. To engageimpliesawillingnessto of engagingtheOtherwithcriticalopen- Pluralism demandsaninterpersonalethic texts,people,opinions,ideas. approaches neutic, ifyouwill—withwhichastudent ofinteraction—aherme- fines aprocess students howtodoso.Engagementde- practice, andbeliefthathavealwaysexist- ofJewishliving, diversity ofexpressions ofthe makesstudentsaware Exposure (committed tosecular-cultural Judaism). well asaleaderofTheWorkman’s Circle include boththelocalChabadrabbias ity to dent musttakeseriouslytheresponsibil- thestu- Once astudentgainsexposure, ing andmeaningfulJewishidentity. intoJewishlearn- and possibleentryways the possibilitiesforstudentengagement “spiritual marketplace”)byexpanding options(a aswellcreating be aware, toOthers ofwhichtheymightnot hearts horizons byopeningtheirmindsand students’ the dualpurposeofbroadening students’ minds, andsouls. hearts engage Jewish education today must compete in the competetoday in must Jewish education marketplace ofideasandidentities for our ed andcontinuetoexistwithin the Jewish People. This serves the JewishPeople.Thisserves , andtheschoolmustteach Religious be expectedtodiscuss Shabbaton, forexample,studentsmight a want tolivetheirJewishlives.Before about whattheybelieveandhow mit comes, itdoesexpectstudentsto not mandateonesetofbehavioralout- and engagement.Whiletheschooldoes Jewish educationcannotstopatexposure purposefulnessinpluralistic But religious and ofthemselves. purposefulin school considersreligiously and humility—alltraitsthatapluralistic practice,patience son, idea),andrequires dignity oftheOther(whethertext,per- forthe it. Engagementdemandsrespect with even ifintheendhemightdisagree that thetextwillteachhimsomething, student mustbeopentothepossibility it“backthen”;the “those guys”wrote personal Jewishidentity. late intobeliefandpractice,whichshape exploringandengagingtrans- exercise; anintellectual isnotmerely that learning mit, makescleartheschool’sexpectation butalsotocom- to discussandexplore, forstudentsnotonly ing opportunities and theirfeelingstopeers.Creat- Shabbat, aswelltovoicetheirbeliefs feel, whattheythinkandbelieveabout to askthemselveshowthey opportunity Shabbat.Thisgivesstudentsthe garding andpracticesre- periences, backgrounds together inlightofthediversityex- Shabbat they willcelebrateandobserve process of process ina gagement, andcommitmentresults en- The totalityofastudent’sexposure, pect studentsto gobeyondtakingastand ralistic highschool.Teachers shouldex- and Jewishidentitydevelopment inaplu- purposefulness of religious holistic nature —to makechoicesandtotakestands construction that captures the thatcaptures and decide com- how on particular issues, practices, or beliefs; encounters with diverse experiences, challenge the voices of self and sometimes students also must reflect on how one ideas, and people, and the acceptance and family as well. For others, the voice of self choice or commitment fits into their over- rejection of norms and values from across might challenge the voices of tradition and all Jewish identities. Response papers in the spectrum of Jewish life become regu- community. What is most important is Jewish Studies classes, for example, might lar parts of a student’s high school experi- that students maintain a vibrant dialogue ask students to reflect on how the ideas ence. Rather than a “take-it or leave-it” that seeks to respect, hear, and understand they are learning play might play out in approach, this process of critical exami- all of these voices as they learn and grow. their own lives. In an informal conversa- nation and conscious choice constitutes, tion on a Shabbaton, a teacher might ask a for each individual student, the continual Yes, the process of identity construction student who chooses not to observe Shab- construction of his or her own and the inability to predict particular out- bat in a traditional way to reflect on what personal Jewish identity. comes for any particular student can be his choice indicates about the role that Halakhah or Jewish community plays in One may not write off a rabbinic argument his life. The move from commitment to construction begins to shape the total- because “those guys” wrote it “back then” ity of a student’s Jewish identity, which in turn shapes the lens through which he Students in a pluralistic school are in a scary, especially for those of us who hope continues to explore, engage, and com- process of self-definition and redefinition deeply that our students will emerge with mit, in high school and beyond. in dialogue with Jewish texts, tradition, Jewish identities that we deem religiously history, family, values, and thought. The purposeful. But those of us who believe in Conclusion nature of this dialogue may change, de- pluralistic Jewish education must have faith pending on many factors, including the that the beauty of religious purposefulness In a school that presents one set of accept- age and maturity of the student, as well as is found, in fact, in the process itself. ¿ able norms and beliefs, students have two the Jewish commitments of the student’s options for their Jewish lives: acceptance family and community. For some students, or rejection. In a pluralistic high school, the voices of Jewish law and tradition may

RAVSAK Membership - Join Now

As the new school year begins, for professionals and lay leaders. again this year. You can register for the so does another year at RAV- conference and hotel by visiting www. SAK. This year we mark our 22nd We also offer board retreats, teacher-in- ravsak.org. Early bird registration is year of providing guidance, resources, service trainings, Head of School place- open until December 8 2008. professional and lay development and ment services, website development, overall support to Jewish community and Judaic accreditation. In order to receive and take advantage day schools. What began as a grassroots of all the benefits RAVSAK has to offer, organization has grown into the largest Of course, RAVSAK also provides an ex- your school must be current in its dues day school network for pluralistic day tensive list of intangible benefits: align- payment. Please take a few moments schools in North America. ing your school with the fastest grow- to update your membership on line ing, most dynamic network of schools; by visiting www.ravsak.org and click- RAVSAK offers a number of tangible guidance in the difficult issues of Jewish ing on the red school login button. benefits to its members: free job post- pluralism; a community of practice of You should use the id and password ing services; an annual leadership con- leading educators and lay leaders dedi- assigned to your school. If you have ference; resource and data collection; cated to serving the broadest scope of any questions regarding this informa- a national listing of member schools; the Jewish people. tion, please call the RAVSAK office at advocacy and representation on the re- 212-665-1320. gional and national levels; HaYidion, Mark your calendars now for our 22nd a quarterly journal; accreditation ser- Annual Leadership Conference to be Wishing all of you and your families a הידיעון vices and support; curriculum consul- held in San Francisco on January 18-20, shanah tovah umetukah, tation; board training; Project SuLaM, 2009. The High School Network and

Project ROPE, Moot Beit Din, and PARDeS (Progressive Association of Robin Feldman • HaYidion other programs; as well as list-serves Reform Day Schools) will be joining us Director of Member Services

[31] [32] הידיעון • HaYidion theme. the issue’sto topic related orexperienceina expertise particular In ¿ andQuestions Challenges, Opportunities, Teaching Mitzvot: an impact on those young lives today and in the future? How tobringthewisdom an impactonthose younglivestodayandinthe future? Howcan whatweteachmake thoseofmeaningandrelevance. The challengesare mitzvot. Tell usabout someofthemainchallengesyou’veexperiencedineducating about absorbed andingrained. ofaclassmate’sorother students’ needs(amongmany)tobe others, beingaware language, beingthankfultoHashemand der fortraitssuchassharing,respectful and dailyapplicationinor- aperson’scharacterneedsconstantreminders Certainly dot taught asessentialtothedevelopmentofcharacter( ofmitzvotare formance andmeaningneedstobeactionoriented.Theper- tohaverelevance Any learning Judaism? To ofmitzvotasessentialto whatdegree doesyourschoolemphasizetheperformance atthatlevel. freely occur more criticallythenuancesofHalakhahandmitzvot,discussions understand more due toage,maturity, andbraindevelopment.Atthemiddleschoollevel,children forcriticalorabstractthinking educationgivestoolittleroom ementary andstayingclosetothe other possiblereadings, understanding is givenforskillindecodingatext(Hebrew), Importance We donotmake anattempttocoveralldenominationswhenteaching. discussed? Does denominationalpluralismfactorintothewaythatmitzvotare we tellstudentstoasktheirrabbihowamitzvahshouldbeperformed. law), applicationofaparticular orSephardic Reform, (for Conservative, Interview with eachissueof ), developmentofJewishidentity( the calendar regarding thefestivals,fastsandminorholidays.Inmiddle the calendarregarding follows ourcurriculum tinction betweenlawandcustom.Forthemostpart, from first,particularly Tanakh, makingadis- Generally weteachearlysources business issues. At all times, whenever the text differs from modern practices modern from business issues.Atalltimes,wheneverthetextdiffers also teach Jewish perspectives on contemporary topicssuchasmedicalor also teachJewishperspectivesoncontemporary theTalmud from school wedelveintolatersources, rabbis;we tomodern of practicesandperspectivesonJudaism? ow doesyourschoolteachaboutmitzvottoastudentbodywithhighdiversity HaYidion Rabbi Achiya Delouya , someonewith the editorsinterview hashkafah ) andJewishliving(Halakhah). peshat (literallevel).El- mid- haviors. Parents who send their children whosendtheirchildren haviors. Parents ethicalandmoralbe- learning children wanttheir shows clearlythatparents behavior. ofproper and norms Research includes Jewishpractices This approach tolearning. auniqueapproach we offer because to aJewishdayschoolprecisely sendtheirchild families. Ithinkparents pact onthelivesofstudentsandtheir im- the capacitytohaveamuchgreater isthatJudaicsclasseshave The difference ofmitzvot. the learning than wedotoday. Thesameappliesfor way inadifferent they mayhavelearned ofthosesubjects,or may nothaverecall such asphysicsandgeometry. Parents even forsecularsubjects life. Thisistrue tween whatistaughtatschoolandhome issomewhatofadichotomybe- There mitzvot? learning from parents regarding theirchildren What kindsofreactions haveyoureceived the biggestchallengewehave. among ourfamilies?That,Ibelieve,is thepracticeofJudaism teach tosupport wecan matter thelevelofobservance, What isthebaselevelofmitzvotthat,no etc. eted families,thevariousaffiliations, ofourmultifac- giventhenature address, constantquestionswe Theseare tury? of ourTorah andSagesintothe21stcen- [email protected]. SC. Hecanbereached at Academy inCharlestown, the AddlestoneHebrew the HeadofSchoolat is Rabbi AchiyaDelouya Rabbi Achiya Delouya [continued onpage 34] Register your school now!

RAVSAK What is the Moot Beit Din? Jewish High School Network The Moot Beit Din, a project of the RAVSAK Jewish High School Network, brings student teams from across North America together for a Shabbaton of creative halachic thinking, inspirational learning, and social networking with peers. Moot School-based teams form their own "beit din," working throughout the winter to prepare a case for presentation before a panel of judges. Student teams collaborate and compete, bringing to life their knowledge of Jewish law Beit Din while meeting teens from Jewish high schools in the US and Canada. April 23-26, 2009 29 Nisan – 2 Iyar 5769 Where? Our host for the 2009/5769 Moot Beit Din is Denver, Colorado Herzl/RMHA at the Denver Campus for Jewish Education in Denver, Colorado.

Registration deadline: November 7, 2008 When? Thursday, April 23 – Sunday, April 26, 2009. For more information or to register, please contactcontact DrDr.. ElliElliottott RRabinabin 212-665-1320212-665-1320 xx302302 [email protected] Who? Participation is open to schools affiliated with the RAVSAK Jewish High School Network. Teams of 4 students (grades 9-12 only) and 1 faculty advisor are invited to attend the competition. הידיעון • HaYidion

[33] [34] הידיעון • HaYidion into the 21st century? the 21st into the wisdomofour to bring How Torah andSages of thewholeschoolversusindividual main emphasisistoconsidertheneed The andpracticestobeobserved. heard sity atschool,allowingmanyvoicestobe issuesofJewishdiver-times toaddress Discussions andguidelinesmaycomeat issues. curricular doesnotsetpolicyregarding Our board this topic? in settingpolicyorresponding toissueson What kindofrole(s)hasyourboard played low inthepathsofJewishwisdom? behave inanhonorablemannerandfol- have asenseofbelonging,willheorshe mychild Will others, onethingremains: mitzvotover certain oflearning portance we mayattimesdebateabouttheim- Sowhile important. stillvery of lifeare existential questionsaboutthemeaning possessionsand ent, withaccesstomore afflu- that whileourgenerationismore messagetousall.Wean important see to ourschoolsbelievethattheTorah has [continued from page 32] How can what we teach make an impact on teach make we animpact How canwhat more knowledge, human nature knowledge,humannature more those youngthe future?today lives andin has notchangedmuch,andthat of depthandcomplexity. level dents studymitzvotatanincreasing thatastheygetolder,to makesure stu- We haveadopted someexistingcurricula your curriculum? How doesyourschoolbuildmitzvotinto girls uncomfortable. withoutmakingeitherboysor group prayers. Eachcanthenleadtheirown for aboys-onlyandgirls-onlymorning divergences ofpractice?Werespect opted ofprayerandstill we havevariousforms schoolprayer:howcan ample concerns Oneex- filiations orwithnoaffiliation. af- ofdifferent of belongingaschildren feelthesamesense children Orthodox needs: forexample,howtomakesure for tzedakahandinvolvesourstudentsin ous Jewishandnon-Jewishorganizations chesed. OurStudentCouncilselectsvari- nities forface-to-faceencounterinactsof next doortous,givingusampleopportu- Our studentsvisittheHomeforAged ofmitzvot? room includetheperformance In whatwaysdoactivitiesoutsideoftheclass- the studyofmitzvotplayinthisregard? role doesthe resolution? What flict Torah, equipped withgoodbasicskillsforcon- compassionateand generation more What setsofbehaviorwillmakeournext sanctity oflife? andsoulthe that bringstomind,heart, How canweteachmitzvotinsuchaway how theyknowandlive? Is itwhatstudentsknowthatmattersor good courage! Chazak ve-ematz ofthe school. direction thevaluesand the communitytosupport with otherswiselyandstrategically for leadershipandtoconsult show strong maximal buy-in.Itisessentialforyouto tofindconsensusandachieve in order people inyourschoolandcommunity riculum, youmayneedtoconsultwith aJudaicscur-a mechitzah,orpreparing ing kippot,conductingtefillot,erecting wear-your school,whetherconcerning mitzvotin policiesregarding On crucial dissension inyourschool. is right,butmaynotbewise,creating You maymakeadecisionthatyoubelieve thing todo? this istherightthingtodo,orwise In makingadecision,askyourselvesif lenge themwithaquestion: In goodJewishfashion,Iwouldchal- school heads? What advicedoyouhavespecificallyfor questions in running Jewishschools: questions inrunning community. We allfacethesameeternal on whatiscommontousallasalearning we seehowimperativeitistostaycentered In discussionwithsomeofmycolleagues, like toseeinthisregard? nity dayschools,whatchangeswouldyou ofvariouscommu- From yourobservation involvedaswell. are at home,andparents mitzvot demonstrate theypracticecertain dohaveto fundraising forthem.Children —Be strong and of —Be strong ¿ Project SuLaM Summer Institute and Phase 2

Participants in Project SuLaM completed their ﬁrst year of the program with a rich, rewarding 12-day institute held at the Jewish Theological Seminary this summer. The institute was the culmination of an intensive year of study and growth, both personal and professional. SuLaMites had studied the previous summer in an immersion program in Jewish life and learning. They devised Individual Action Plans (IAPs) to set goals for impacting their schools that could be measured and sustained throughout the year. They studied a ﬁxed curriculum in the fall, then formulated their own learning project for the spring. Include a winter learning Shabbaton and monthly mentoring sessions—they all add up to a transformative journey on the part of courageous participants.

Now the SuLaMites enter Phase 2 of the program, in which they work closely with colleagues from their school, both lay and professional, on a plan to create meaningful change in the Jewish profile and curriculum of the school. Through two Shabbatonim, site visits, and continued learning and mentoring, the SuLaM participants transform their personal growth into a vision for the growth of their school. Mazel tov on to all participants who suc- cessfully completed Phase 1 of SuLaM!

We are now recruiting participants for Cohort 3 of Su- LaM. For information, contact Dr. Marc N. Kramer at [email protected]. הידיעון

• HaYidion

[35] [36] הידיעון • HaYidion to operate driven inapolitically atmosphere. practices andbeliefs, unprepared Iwastotally but the needsofadiverse group ofstudents withvaried and application. theirlaws toteachtheyoungsters”regarding instructed that “theeldersare learned commandments ourSages thewrittentextofthesethree among thepriests.From ofritualpurity totheimportance introduced weare isinLeviticus 21,where the third forbidden toeatinsects;and weare eating blood;thesecondisinLeviticus 22,where from prohibited weare dailyintheShema.ThefirstisLeviticus 17,where recited Torah, commandmenttoteachourchildren arching and aswritten inDeuteronomy the Torah mandatesthe ourSageshavepointedouthow placeswhere three are This iswhatIfound:There and heritageforourstudents,IlookedtotheTorah forguidanceonthisissue. consists oftheTorah asenseofhistory andits mitzvot,and,sinceourgoalistoprovide So whatdoIdo?Sincetheprimemissionforourschoolisto teachJudaism,which We day. alldealwiththisdilemma.Every thiscommandment? families whodonotchoosetoobserve thefeelingsof willwehurt demands thatJewishpeoplebeburiedandnotcremated, thattheTorah Ifweteachthechildren needs ofthosewithanegalitarianpreference? boys towearkippotanddonotdemandthatthegirlsthem,too,wemeet thosethatwouldratherseeJewishteachingsasasuggestion.Ifweaskthe might offend beliefinG-d,we Hmmm. Someofwhattheysaymakessense.Ifweteachastrong student whoisnotobservant.” synagogue?”“Wethe Reform sothatwedon’toffend needtoadjustourcurriculum yougoingtoloseyourstudentswhoattendthe teach ‘that’inyourschool?”“Aren’t peoplesay:“I’mafraidyourschoolistooJewish.”“Howcouldyou But Istillheard Eventually myexperiencevalidatedtheory. even whenIwouldfeellikewasananomaly, wastheonlywaytoeducate. IwastaughtthatstandingtallwiththeTorah’swell received. teachings, complete sincerity, understanding,andsensitivity, themessagewouldbe with I alwaysknewthatwhenonetaughtwhatbelievedtobetruth, ¿ Remember toLight aFire by was never concerned about being able to meet wasto meet beingable never concerned about Mariashi Groner Mariashi o cational center forthe Carolinas. Jews agesin ofall I of school at acommunity dayof schoolat school, governed by their heritage. Iwould Inever behead that dreamed would live in acitywhereto bringJu- Iwould work daism to Jewish people who wished to learn about about to learn to Jewishpeoplewhowished daism rn andraisedrn asaChabadwoman, I that Iknew I came with my husband to openareligiousI camewithmy edu- husband Charlotte, Carolina, North for acareer ineducation. a community-represented board. moveto Ididnot responsibility oftheeducator. Thisisinadditiontotheover- be explained. There is no reason givenin isnoreason be explained.There go beyondconventionallogicand cannot fied as of thelaw. classi- Thelawsofpurityare toalsogivethemanexplanation portunity deniesustheop- to transmitchildren rational laws,andchoosingthismitzvah notconsidered laws ofritualimpurityare Finally,to convincehimotherwise. the can assumethatitwouldhavebeenfutile bythem, then you notrepulsed and were eatinginsects already Ifonewere repulsive. sects, onewouldthink,isdisgustingand burger orhot doginourdays.Eatingin- that timewouldbelikeforbiddingaham- Forbidding theconsumptionofbloodat adelicacy.times, bloodwasconsidered futile? Well, believe itornot,inbiblical thesemitzvot be futiletoteach.Whyare mitzvot thatonemightbelievewould three lawsrepresent Because thesethree How doeshecometothisconclusion? what otherswanttohear. or orthe“in”truth, not thepopulartruth evenifitis we knowtobethe“truth,” andteachwhat we shouldstillgoforward even loseourjobsbecauseofthesebeliefs, would nevergoforit,orthatwemight we couldn’tpossiblysucceed,thatothers message isthatevenwhenwebelieve thatthe Heproposes ry, claimsotherwise. The LubavitcherRebbe,ofblessedmemo- cating ourchildren. toedu- ments donotappeartoberelevant in theTorah, command- theabovethree found out ofallthemitzvotandnarratives toyou,that It seemstome,andprobably chukim [email protected]. School. Shecanbereached at tor ofCharlotteJewishDay Mariashi Groner isDirec- Groner Mariashi —a category of statutesthat —a category [continued onpage 41]

Jewish Day School Parent Survey ), on September 9 so thatSept. a 22team Apply to purchase the SFMT) webinar by September 10. Strategic Financial Management Tool ( Attend the ). Oct. 29 Admission from your school), or can Chicago purchase ( SFMT software and attend a training in Los Angeles ( Oct. 27 Miami (

Make sure your can school’s help you Admission measure Directorthe ways knowsto grow how your the enrollment. Tracking Tool for a no-cost one-hour consultation

Email [email protected] with a PEJE Coach. “Getting the Right People on Your Board” PEJE Leadership Mark your calendar for workshops on November 16 in New York/New Jersey or January 11 in Los Angeles.

Invite your school’s new soboard they members can network (and and continuing learn with ones!) board to membersjoin the Community of Practice from across North America.

Reconnect with colleagues around. Admission, Development, Diverse Learners, Financial Management, Israel Engagement, Leadership, or Professional Development in one of the PEJE Communities of Practice to browse the latest resources in knowledge areas like Admission, Visit peje.org Financial Management, Fundraising, and Governance. ﬂections on PEJE Assembly. sessions or view session Share your re peje.wikispaces.com handouts on

Subscribe your new staff. and board members to PEJE’s monthly enewsletter, Hadashot V’Hidushim www.peje.org הידיעון 88 Broad Street • 6th Floor • Boston, MA 02110 • Phone 617.367.0001 •

• HaYidion

[37] Maketo RAVSAK aDonation [38] הידיעון • HaYidion a DonorRecognition card. to RAVSAKdonations are acknowledgedwith the law. of extent the fullest to deductible All Charitable contributionsto RAVSAK tax are the JewishPeople.of generosity of those dedicated tothe future 30,000they serve, children wethe rely on Jewish communitythe over day schoolsand to andleadership outstanding support Code 501(c)(3).under IRS to provide Inorder Network isanon-proﬁt entity, organized RAVSAK: JewishCommunityThe Day School • the grantmaking process and effective andeffective the grantmakingprocess of fundraisingfundamentalsincluding giving; togivethemanunderstanding values andimperativesofphilanthropic ROPE: toteachteenstheJewishroots, goalsofProject core three are There doersandgivers. come lifelonglearners, tools, Jewishlensandexperiencetobe- students atRAVSAK schoolstheskills, ROPEwillgivehighschool Project • • • • infiveschools: dents participating pilot year, stu- withoverahundred nix) (Phoe- CollegePrep Jess Schwartz (Kansas City) Academy Hyman BrandHebrew Herzl/RMHA attheDenverCampus (Winnipeg) Gray AcademyofJewishEducation (Boca Raton) Donna KleinJewishAcademy thropy Educationhasbegunits thropy roject ROPE:RootsofPhilan- roject Project ROPE Launches Five in Schools individual obligationsof ish textsthatdiscussthecommunaland ROPE,studentsstudyJew- In Project • • • ticipating studentswill ROPE,par- ofProject result As adirect bly allocatingthefundsraised. for acauseoftheirchoiceandresponsi- afundraisingcampaign ence ofrunning experi- them withthehands-onlearning methods;andtoprovide philanthropic of theirchoice causes teens toidentifyandsupport collaboratively withfellowJewish Experience thejobofworking methods ofphilanthropy toengagein,effective and adesire Develop abasicknowledgeof, for ustoday years andwhattheimplicationsare givingforthousandsof anthropic ish traditionhasmandatedphil- Understand howandwhyJew- tzedakah New York, NY 10025 120 West 97thStreet Day SchoolNetwork RAVSAK: JewishCommunityThe RAVSAK to: send your checkmadepayable to us”“Support button, orsimply www.ravsak.orgvisit andclickthe ourNational Ofﬁce,Please contact . In liott [email protected]. nextyear,ing participating contactEl- tion aboutProjectROPEorisconsider- If yourschoolwouldlikemore informa- Network. theJewishTeengrant from Funders bya ROPEisfundedinpart Project withintheircommunity.profile study, raisetheschool’s andtheirefforts ty asawholeabouttheissuesthatthey Finally, theyteachtheschoolcommuni- useoffunds. thy causesandtheefficient decisionsaboutwor-and makemature forgrants, proposals in Israel,request organizations bothintheirlocalityand vices topeopleinneed.Theyexamine ser- andprovide problems, temporary con- function,address that nonprofits of socialissues,andinvestigatetheways thescopeandcomplexities They learn outfundraisingfortheprogram. carry they tration andwithlocalprofessionals, consultation withtheirschooladminis- הידיעון

• HaYidion

[39] [40] הידיעון • HaYidion Transform YourLeadership– Project SuLaMisfundedbyAVIProject CHAI. [email protected] or212-665-1320. For more information, Dr. please contact Marc N. Kramer at forreceive Judaicchange projects. support Judaic professional development.to Schoolshave the opportunity Participants agenerous future earn honorarium andsupport advocate forthey lead. the Jewishlifethe schools of heads andotherkey administratorsto more deeplyengageinand afﬁliations,Jewish day schoolsofall SuLaMempowers Project and5mentors American to 18participants fromLimited North asmentors.to serve knowledgeableheads Judaically for SuLaMalsoprovidesProject the unusualopportunity more their own.meaninging Judaicstudiesexperienceof to haveday schoolleaders whoare establishededucatorsyet a unique,This program full-funded isdesignedfor professional SuLaM:Project Study, LeadershipandMentoring professional - development opportunity RAVSAK invites youto applyfor alife andcareer changing Lead Jewishly . Remember to Light a Fire

[continued from page 36] light, and the truth contained in our Jew- looked in your pantry and noticed prod- the Torah for chukim. We simply observe ish instruction. If we choose to leave out ucts with a kosher symbol on them?” Of them because G-d said so. The mitzvah of the truth and soul of the Torah they will be course, he had some items such as ketch- purity deifies logic. To transmit and teach confused by this omission and will wonder up, Cheerios, etc. With a relieved smile, he such a mitzvah seems futile, because we do why we are allowing political correctness said, “Yeah, we do. I guess I’m doing the not have the tools with which to convince, to deny them the “meat” of Judaism. mitzvah after all!” persuade, or influence our students. In the early years of our school, I was chal- I would like to conclude with a parable. Yet it is only in these three mitzvot that lenged by this very topic. I was teaching There was a young man who wanted to our Sages learn, “The elders are instructed the mitzvah of kashrut enthusiastically, become a blacksmith. He spent several to teach the youngsters.” describing the different signs of animals, weeks training with a master blacksmith, fish, etc. that were needed in order to ren- watching everything and taking notes. So what can we learn from the fact that der the food we were eating as kosher. I When the young man felt that he was fully the Torah chose these three mitzvot to in- looked up and saw an eight-year-old boy trained and ready to go out on his own, he struct us on how to educate our students? raising his hand. “Mariashi, do you have returned to his hometown to start his own to keep kosher?” Oh, no, I was in trouble. business. But try as he might, he could not The Rebbe explains that the Torah tells us What was I going to say? I could say, “Yes, produce a single item. All of his banging that Jewish education does not work only you do have to keep kosher. The Torah was in vain. because we are good instructors. Nor says so.” But I would get in “political” does it work just because we are teach- trouble if I said that. Or, I could It was only when he went back to his mas- ing what happens to appeal to the say, “No, you don’t have to. Ju- ter that he realized that there was one im- culture, society, or fad of the day. Our teaching is effective because we are telling the truth. Children I was taught that standing tall with the are the best barometer for sincerity, Torah’s teachings, even when I would feel like straightforwardness, and truth. A truth is I was an anomaly, was the only way to educate. true, regardless of where society stands and regardless of where you and I stand. daism is a choice and you can decide if you portant step he left out because he did not In order for all the wonderful experiences, want to or not.” But I couldn’t do that, see it happen, and it was so basic that the studies, and lessons to actually touch our because I didn’t believe that to be true. I blacksmith never mentioned it. He forgot students in such a way that they will be first tried an evasive answer and said, “It’s to light the fire to heat the irons to bend inspired to go on to represent the Jewish a very big mitzvah to keep kosher.” He the metal. people, the Jewish family, and the Jewish wasn’t satisfied and continued, “I didn’t past, with determination, strength, and ask that. I asked if you have to keep ko- I leave you with a mandate and a remind- confidence, we must convey thesoul, the sher.” “Benjamin,” I said. “Have you ever er: Don’t forget to light the fire. ¿

HaYidion and ravsak.org Get a New Look

In the past few months the typographical agenda in the field. Check out our bold new design, just RAVSAK staff has been work- launched, with numerous features that ing diligently to create a new visual The new look is designed with our audi- we hope will make ravsak.org more ap- language for HaYidion, the RAVSAK ence in mind. We’ve tried to make the pealing and interactive. website, and other RAVSAK materials. journal more readable, more space ef- ficient while airy and easy on the eyes, We hope we’ve been successful in this Over the past two years, HaYidion has more interesting to look at, more color- task, and we would love to hear what הידיעון seen unprecedented growth. From a ful and lively, traditional yet young and you have to say. small newsletter, it has become the stan- exciting.

dard in Jewish education literature, and Adam Shaw-Vardi, Design Editor • HaYidion we felt it should also set the visual and We’ve done the same for our website! [email protected]

[41] [42] הידיעון • HaYidion They maybelong toAIPAC or ortheJCRC, or takeclassesofJewishinterest, oftheir lives. do notbelongtoasynagogue for large portions todayschoolwho sendingtheirchildren are parents tothem.More be important denomination,orthatthiswillever withaparticular our studentsidentifystrongly not fallneatlyintoanyofthese categories.Idon’tbelievethatthevastmajorityof Israel,andself-describedculturalJewswhomay familiesfrom Holocaust survivors, These includefamiliesforwhom isourschool.” affiliation but wedohavemanystudentsforwhomtheirprimary “Zero, Ianswered, unaffiliated. a meeting,Iwasaskedhowmanyofmystudentsare Once,at affiliation. theirfamiliesdonotseethesynagogue astheirprimary they are, andevenif notsynagogueaffiliated, oftenthesedayswehavestudentswhoare More ofaspecialcommunity. withasenseofbeingpart resonant not onlyquintessentiallyJewish,butare ity tofindgatewaysforidentitywhichare prayers,butitisourresponsibil- morning not goingtobeachievedforherthrough tobeingspecial.Thiswas thatfeelingofbeingabnormal day schooltotransform toadolescentidentity.something thatisabhorrent ItisthechallengeofaJewish For thisstudentandmanylikeher, asbeingabnormal, beingJewishisperceived wise. mayhavebeenclever, inminyan.Myresponse ing appropriately butultimately, not orevenbehav- wouldseeherdaveningwithfervor, ofherhighschoolcareer rest this littlespeechmollifiedherforthemoment,Iwouldbedeludedtothinkthat seeingbeyondtomorrow.and leadershiptothosewhohavedifficulty Eventhough perspective ing yousomethingsobasic.”Onecanargue thatitisourjobtoprovide show youhowtonavigatethesiddur, andthenyouwouldblamemefornotteach- to lose someoneclosetoyou,andyoudecidegoshul,butnoonebothered toyou.Idon’tknow,ing howtopraywillbeimportant Godforbid,you now,this feelslikeameaninglessburden butyouneverknowwhenknow- aboutyouthando.Iknowthat more “Icare “Because,” Ianswered, ¿ Reluctantly Jewish Student askedthe samequestioninasofter voice. over?”you wantto start Sheapologized,then and everthese challenges. heard Hermixture ofangerand this!” From herperspective,time Ihad this wasthe first this school? in What’sthe point? Idon’t believe inany of angry, sheconfronted me. they make“Why do mepray by arrogance bordered ondisrespect, responded, soIfirst the tone you’rethe it,the wayto get usingis ordo “If you want somethingfrom me, doyouthink Serving the Rabbi Avi Weinstein unless shereceived my permission. Defiant, and minyan. return shecould not that Shewastold his was the third time shehadbeenkickedthird of was the out Medinat Yisrael is important, grandchildren of grandchildren isimportant, cannot be relied upon to provide them. upontoprovide cannot berelied of dailylifeatschool,anddavening alone likethesehavetobepart of opportunities Theprovision these eventsisinstructive. Thesuccessof their individualconcerns. that isspecificallytheirsbutwell beyond community andfeelkinshipwithaworld ofaparticular dents celebratebeingpart stu- momentswhere These eventsoffer andexemplary.that isquitewonderful ofsomethinglarger feelingpart toward many ofourstudentsapositivepathway curate moniker action butnowhasbeengiventheinac- accident thatwhatwasoncecalledsocial a stakein have all theJewsweserve and virtually Hitler didn’tdistinguishbetweenJews, Yom HaAtzmautandYom Hashoah. tions foracommunitydayschoolare It isnoaccidentthattheeasiestcelebra- do notcontradicttheirupbringing. izing theirJewishpotentialinwaysthat needforreal- daveners havethegreatest who markthesecondgenerationofanti- being connected.Often,thestudents andbeingindependentwhilestill route thesynagogue means forcircumventing the For them,adayschoolprovides organization. membership inaparticular through ic passionthatisnotanswered specif- avery tions, butconnectthrough Jewishconnec- for thosewhofeelstrong beingcreated are gateways ofaffiliation ish ritualsathome.AsI’mwriting,new Jew- neighborhood, orpracticecertain minyanimintheir ininformal participate [email protected]. He canbereached at emy inOverland Park, Kansas. BrandHyman Hebrew Acad- the head ofJewishStudiesat Rabbi Avi Weinsteinthe is Rabbi Avi Weinstein Medinat Yisrael Tikkun Olam . Itisalsono also affords alsoaffords It is up to the school to introduce Jew- how that is ascertained. Then one must the necessity for respecting everyone’s ish ideas, Jewish rituals and practices that see the connection between greeting and unique, deep connection, for ultimately inform, resonate, challenge and provoke, the name of God and then extrapolate we share the goal of peoplehood. They not offend, but provoke our students. If that the earth only has this potential if it will be taught not tolerance, but rever- we say “We care about the world too!” or has been cared for properly. This brings ence for all aspects of Jewish life, includ- “We’re environmentalists too!” we’re ir- the point home for those who need to ing davening. They may not be inspired relevant and we are not needed. We have know that these concerns are not only by it, but they will see its value and be to demonstrate the “whats” and “whys” modern ones, but deeply and particularly respectful because they have found their of our tradition through the same unique Jewish ones. place within and not without the com- rigor that makes our tradition so special. munity. Giving something a Jewish label does not When students returning from Birthright make it Jewish, but giving an idea unique Israel were interviewed, the vast major- I should have answered my recalcitrant Jewish understanding does. To learn that ity of them were self-defined as cultural student that our school provides many the word “shalom” is a name of God and Jews, but the first Jewish event they went gateways of meaning, so that you can therefore one cannot say Mah shlomcha to upon their return was Friday night find the path most meaningful to you. It (How is your shalom, a common greet- services at Hillel. They had connected may not be davening now, but it may be ing in ancient and modern Hebrew) in a to Israel, but back here they went to later. Your job is to know what we have polluted place teaches that the earth has the only Jewish place they knew. Even so that you can connect deeply and pro- to be untainted in order for God to dwell though enthusiasm for the synagogue foundly to a tradition and a community in it, for the holy is part of mundane per- may be on the wane, we cannot rely on that offers more opportunities than you sonal encounters and the environment davening in the school as the primary can begin to know. For we know that as must be prepared for it. We don’t believe gateway for meaning for the vast major- much as you may like a good time, it’s necessarily in the intrinsic holiness of the ity of our students. The classroom, along the meaningful moments that are most earth, but we certainly believe the earth with special celebrations, will be the en- memorable. We provide not only what must be unpolluted in order for holiness vironment where we connect our diverse we think you need to know, but we are to dwell there. Such a lesson requires traditions of learning with the passions here to help you discover how this thing looking up the verse that demonstrates of the individual student. Once that called being Jewish will make you feel that shalom is a name of God and seeing connection is made, we must articulate truly special. ¿

Training Institute in Jewish Social Justice

We’re looking for a few good of the benefits that participants will re- Besides the teacher training institute, schools! Thanks to a generous ceive at the institute: schools will also receive the following grant from the Jewish Funds for Jus- support for strengthening their middle- tice, RAVSAK has created an exciting • Explore the scope of Jewish sacred school social justice programming: program in social justice programming texts which attend to matters of so- and leadership for middle schools. cial justice • Monitoring teacher and school • Discuss the wide range of Jewish progress through institutional ac- This program will empower classroom responses to social and economic tion plans teachers with the skills, tools, knowledge justice issues • Providing educators with a full year and dispositions requisite to impart- • Connect Jewish community day of support and guidance as well as ing meaningful social action education. school educators from across peer mentoring and networking Teachers will gain valuable resources, North America with the resources guidance, and insights enabling them of the Jewish Funds for Justice Schools with enrollment under 150 stu- to strengthen the connection between • Provide educators with a curricular dents are eligible to send 1 teacher to classroom learning and social action. framework upon which to build the training; schools with enrollment This program represents a significant, units or a course for middle school over 150 students are eligible to send 2 exciting opportunity for teacher devel- students teachers. All participating teachers will opment, all expenses paid. • Inspire teacher- and student-led receive a certificate in social justice edu- הידיעון social action projects and ongo- cation. The centerpiece of the program is a two- ing relationships with non-profit

day teacher training institute, scheduled organizations dedicated to social To apply, or for more information, con- • HaYidion for November 5th-6th. Here are some justice tact Elliott Rabin at [email protected].

[43] [44] הידיעון • HaYidion share in the latter’s fortunes, which inthelatter’sfortunes, share extant communitywill,bydefinition, the reflects school modelthatmerely Aday “its client”:theJewishfuture. but bywhatRAVSAK indeedcalls religious education, intheir firmation not bythosewhoseekpersonalaf- ish educationoughttobemeasured However, IbelievethesuccessofJew- school” oftheJewishcommunity. ral” Judaiccommunity, asthe“public day schoolasanextensionofa“natu- in essence,isalegitimatebriefforthe levels whateverthosemaybe.That, and wishtopracticeitattheirown coming allthosewhoidentifyasJews diversity ofthecommunitybywel- the clusive Jewishschoolthatreflects countertothenotionofanin- runs intentional Jewishadults.Iadmitthis [continued from page 13] Religious Purposefulness ence inJanuary RAVASK AnnualLeadershipConfer- alumni heldinconjunction with the SuLaM Dedicated sessionsforProject information. and ideas of exchange anaccessiblepointforthe and provide communications, fosterconversation, PS AlumniNetworkwebsitetoenhance componentswillinclude: Program SuLaM. ofProject forts ing additiontotheoverallef- Network. Thisisamostexcit- SuLaMAlumni of theProject pleased toannouncethestart CHAI Foundation, we are CHAI Foundation,weare support of the AVIsupport With the generous thegenerous With RAVSAK Network Launches Alumni SuLaM in Jewish Day Schools no less. client—the Jewishfuture—deserves forotherJews.Our of responsibility intentional Jewishadultswithasense to guaranteetheirstudentsemerge as theydo purposefulness ineverything Jewish but theymustpursuearobust institutions, canmeetthatchallenge, Dayschools,likefewother the future. wider Jewishcommunityinandinto of purposefulJewishadultstoleadthe apopulation and actuallyhelpproduce ofJews forconcentriccircles “core” asthe communities thatcanserve intentionalJudaic ing andsupporting byform- thosetrends call forreversing asIseethem, realities, The current theyoung. recruit to alienation,andastruggle growing meansdemographicdecline, Jewry American for mostofcontemporary essential issuesofJewishleadership. forexploring ing, andavibrantforum textstudy,sacred daven- participant-led of curriculum dence, networking,acore high-caliber scholars/rabbis-in-resi- RAVSAK andmentorsfeaturing staff An AnnualAlumniShabbatonledby ¿ partners inthis dialogue. partners tofindtheirvoiceasinformed children with G-d.Itisourtasktoeducate texts, witheachotherand,ultimately, ter intoaconversationwithoursacred ween- senseoftheword, in thebroad talk aboutG-d.WhenwestudyTorah, point andamodelonhowto starting In ourschool,weusethesestoriesasa ferently. dif- same voiceandstillhearthewords ofpeoplecanlistentothe a singlegroup of theTen Commandmentsteachusthat finally, versions thetwoslightlydifferent And narrative. is includedintothesacred man’s perspectiveisalsolegitimateand perspective,namelyG-d’s,but “correct” isnotjustone showthatthere story tions. Thetwoversionsofthecreation and givehisopiniononG-d’sinten- [continued from page 17] to G-d-Talk An Approach in Cohort IIwhentheybecomealumni. in Cohort Iandwillbeextandedtothose Cohort andmentorsin participants professional support. Our thankstoAVI CHAIfortheir org or212-665-1320. N.Krameratmkramer@ravsak. Marc encouragedtocontactDr.Network are ested inhelpingtoshapetheAlumni calendar fortheyear. Sulamitesinter- We ofplanningthe intheprocess are is openimmidiatelytolayand The SuLaMAlumniNetwork port ongoing Judaic learning. ongoing Judaiclearning. port fully completedPhaseItosup- who havesuccess- participants Stipendsfor Judaic Learning ¿ RAVSAK Staff Updates New Members of the RAVSAK Team

Shaya Klechevsky, Assistant to the Executive Director

Shaya Klechevsky is RAVSAK’s new assistant to the executive director. Born and raised in Brook- lyn by two Israeli parents, Shaya attended Brooklyn College, receiving his degree in psychology and health and nutrition sciences. He later attended the French Culinary Institute, where he studied to become a classically trained French chef and now specializes in healthy, kosher, gour- met meals. However, his affinity for the Jewish community drew him to find employment there. Shaya worked for the Jewish National Fund, where he rose to the position of fulfillment systems coordinator. Consequently, he joined his alma mater, the Yeshivah of Flatbush, where he worked as the information manager and creative consultant to the director of admissions and associate principal. Shaya will be using his many skills and talents in furthering the goals and progress of RAVSAK.

Rachel Bergstein, High School Coordinator Rachel Bergstein has extensive experience in both formal and informal Jewish education. She worked as an adviser and Israel trip leader for United Synagogue Youth, and has taught in various institutions such as Yale University, Hadar, and the Center for Jewish History. Rachel holds a BA in Jewish Studies from the University of Pennsylvania and completed the Beit Midrash Program at the Drisha Institute for Jewish Education. Currently, Rachel is a PhD candidate in modern Jewish history at Yale University. She is writing her dissertation on Jews in the American South.

Rafi Cohen, Davidson Intern Rafi Cohen is in his senior year of rabbinical school at the Jewish Theological Seminary of America, and is pursuing an MA in Informal Jewish Education in the William Davidson Graduate School of Jewish Education. He has served as the rabbinic intern at the Conservative Synagogue Adath Israel in Riverdale, New York, and held the same position at United Jewish Communities. He currently serves as amashgiach for the Emtza Region of USY and is involved with the Jewish educational and environmental organization Hazon, with which Rafi participated in a 300-mile bike ride from Jerusalem to Eilat. Rafi has studied at the Conservative Yeshiva in Jerusalem and the Hebrew Uni- versity of Jerusalem. Rafi graduated from Brandeis University with a BA in Contemporary Jewish Studies. He currently lives in Riverdale with his wife Michele and his son Benjamin.

Good and Welfare

We wish Daniel Hotary, former Administraive Assistant, the best of luck as he pursues graduate school options back home in Michigan. הידיעון Much thanks to summer interns Gabriel Stutman and Claire Stern for their hard work and devotion.

• HaYidion

[45] [46] הידיעון • HaYidion tion Daniel,eds. rom, Israel; andMa- Fox, Seymour;Schleffer, flin, 1990. Children Coles, Robert. ington, IN:IndianaUP, 2000. and CommunityinAmerica wood, NewJersey:DevoraPublishing, proaches toPersonalizingPrayer Ben David,Aryeh. Books Bookcase nold M. Bible, rabbinics, or general history), Bible, rabbinics,orgeneralhistory), (e.g., areas andrelated of Jewishhistory Theteamincludedteachers program. orfourteacherforthe to identifythree schoolwasrequired Each participating classroom. intothe methodologies, andcurricula insights, tobringfresh scholars inorder with graduatestudentsandestablished agivenschoolworkclosely ers from inwhichateamsofteach- program fifteenmonth isathree-part, Presenting and itisfundedbyAVI CHAI.Re/ Teaching (NTJH), ofJewishHistory SAK andTheNetworkforthe collaboration betweenRAV- isa day schools.Theprogram in teaching ofJewishhistory the designed tostrengthen 2007. Cohen, StevenM.andEisen,Ar- . NewYork: CambridgeUP, 2003. breaking new program newprogram breaking . NewYork, HoughtonMif- Jewish Pastisapath- Re/Presenting the Re/Presenting sue of and peoplefromthe RAVSAK the current is- network,theme of the to pertaining his The JewWithin: Self,Family, Re/Presenting the Jewish Past column features books, articles, andwebsites recommended byourauthors The SpiritualLifeof Visions ofJewishEduca- The Godfile:10Ap- HaYidion, . Bloom- . Engle- for readers whowanttopic ingreaterto investigate depth. the upcoming academicyear. Theseproj- duringthe teaching ofJewishhistory the onitsplansforreshaping reported By theendofworkshop,eachteam their schools. in about theteachingofJewishhistory teachers tothinkininnovativeways workshop encouragedtheteamsof tors inthefieldofJewishhistory. The ducted byleadingscholarsandeduca- workshop atNewYork Universitycon- past summer,attendeda participants colleagues.This animating theirhistory the benefitsofinnovativethinking so thattheseotherdisciplinesenjoy New York: UP, Oxford 2005. Spiritual LifeofAmericanTeenagers Smith, Christian. sand Oaks,CA:Sage,2005. in ChildhoodandAdolescence eds. ter; King,Pamela;andWagener, Linda, Eugene;Benson,Pe- Roehlkepartain, Adults to School:JewishDaySchoolsintheLivesof Pomson, Alex,andSchnoor, Randall. Alexandria: ASCD,2000. Compassion, andCharacteratSchool Helping StudentsFindConnection, Kessler, Rachael. Handbook ofSpiritualDevelopment . Wayne 2008. StateUniversityPress, The SoulofEducation: The Religiousand . Thou- . . Back Charles E.SmithJewishDaySchool Gann Academy Academy Hyman BrandHebrew Tanenbaum CHAT taking partthisyear! Mazel tovtotheRAVSAK schools contact among participating schools. contact amongparticipating andwillfacilitateregular their projects, fortheschoolteamsand going support on- plines. Doctoralstudentswilloffer ress.” ress.” ment inAdolescence:AWork inProg- Goldmintz, Jay. “ReligiousDevelop- Articles ledge, 2006. Democratic Citizenry Religious SchoolsandEducationfor Weinberg, Walter. Prayer Steinsaltz, Adin. tion.” forSpirituality inJewishEduca- Search 2007)—issue devotedto“The (Winter Jewish EducationalLeadership Tradition . NewYork: Schocken,2002. among teachers across disci- among teachersacross cooperation and fostergreater to stimulateteachercreativity tory. alsodesigned Theyare to theteachingofJewishhis- lar issuesandthemesrelating ofcurricu- teacher awareness ects willfocusonheightening 37:4,2003. A GuidetoJewish For GoodnessSake: . NewYork: Rout- 5:2 ,)&%)3!*/52.%9 )32!%,)3!&)23434%0

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• HaYidion

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[47] Bridges to Tomorrow: Preparing For A Changing Reality

RAVSAK Annual Leadership Conference January 18 – 20, 2009 • San Francisco, CA See page 18 for more information.

RAVSAK NonProﬁt Org The Jewish Community Day School Network US Postage 120 West 97th Street PAID New York, NY 10025 Mechanicsburg, PA Permit 63