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Havruta As Modeled Pedagogy: Your People Shall Be My People

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Havruta As Modeled Pedagogy: Your People Shall Be My People Havruta As Modeled Pedagogy: Your People Shall Be My People By Sharon Meredith Blumenthal B.A. in English, May 1995, The University of North Carolina at Charlotte M.A. in English, December 2001, Old Dominion University A Dissertation Submitted to The Faculty of The Graduate School of Education and Human Development of The George Washington University in partial fulfillment of the requirements for the degree of Doctor of Education May 20, 2012 Dissertation directed by Brian Casemore Assistant Professor of Curriculum and Pedagogy The Graduate School of Education and Human Development of The George Washington University certifies that Sharon Meredith Blumenthal has passed the Final Examination for the degree of Doctor of Education as of March 9, 2012. This is the final and approved form of the dissertation. Havruta As Modeled Pedagogy: Your People Shall Be My People Sharon Meredith Blumenthal Dissertation Research Committee Brian Casemore, Assistant Professor of Curriculum and Pedagogy, Dissertation Director Alan A. Block, Professor of Education, University of Wisconsin-Stout, Committee Member Travis Wright, Assistant Professor of Educational Research, Committee Member ii ©Copyright 2012 by Sharon Meredith Blumenthal All rights reserved iii Dedication I dedicate this work to the memory of my grandfather, Rabbi Samuel Sobel, my first havruta . hkrbl qydc rkz “May the memory of the righteous be a blessing.” I also dedicate this work to my ever-supportive mother, Arleen Ruth Sobel. You are my greatest teacher. Thank you for your guidance, your love, and for believing in me. I am so very grateful for your encouragement in this and in every endeavor. To Julie Beth Blumenthal, my sister and best friend, by your graceful example I am inspired to become a better person. Words cannot express my gratitude for your presence in my life. Thank you also to my brother-in-law, John Lomogda, and to my nephews, Jonathan and Eli. I am forever grateful for your love and encouragement. I also dedicate this dissertation to DT. Thank you for valuing this work as I do and for teaching me how beautiful it is when two people are connected and invested in each other. To Lisa Mendelow, my dear friend and confidant, thank you for always listening and offering the best and most sound advice. I am so lucky to call you a friend. I also dedicate this work to Sadie, a researcher’s best four-legged companion who never left my side as I wrote this dissertation. I owe you many a neglected long walk. There are few words to describe the impact three of my fellow doctoral students, James Burns, Joelle Lastica, and Michele Lombard, have had and continue to have on my life. Thank you, “Hermies.” In our work together, I found my voice. Fate brought us together, and I am so fortunate to be able to call you my friends, my teachers, and my colleagues. I dedicate this work to you and look forward to many more years in our hermeneutic circle. iv To my havruta , Tami Frank, I also dedicate this work. It is as much an honor to learn with you as it is to know you. Thank you for making time for our studies together, for sharing so much of yourself with me, and for enlisting your brother’s expertise on Talmud as I worked on this project. Raquel Noriega, I dedicate the work of this dissertation to you. I have learned so much from your strength and perseverance. You are truly an inspiration. To Carolan Doiny, I have not met a more caring person, and I thank you for all your thoughtfulness over the years. I also dedicate this work to friends Pamela Davis and Joe Kurt along with their children. Your support of me as I wrote this dissertation was unending. Thank you for your visits, phone calls, care packages, and sweet notes. To Kim Bedinger and Illana Lancaster, thank you for being such thoughtful, encouraging, and devoted friends. I dedicate this work to you. ytlk#h ydmlm lkm “From all my teachers, I have learned” (Tehilim 119:99). This dissertation would not have been possible without the help of Dr. Alan A. Block. Thank you, my teacher, for sharing your wisdom with me. You have taught me how to be in relationship and to share of myself. Each week I looked forward to our conversations, and I am forever grateful to you for investing so completely in my work. I dedicate this dissertation to you. I am honored to know you and to have learned from you. To Rabbi Zvi Teitelbaum and Rebbetzin Esti Teitelbaum, I also dedicate this dissertation to you. Thank you for teaching me Jewish ethics in your classes, at your Shabbos table, and in your very presence. v Finally, I am greatly indebted to “Rabbi Stein” and “Mr. Rosen,” the participants of this study, and dedicate this work to their havruta . I feel privileged to have been able to observe you learning together and am honored that you included me in your partnership. hbr hdwt vi Acknowledgments I would like to acknowledge and thank my committee chair, Dr. Brian Casemore, for his guidance in the work of this dissertation. I especially thank you for being open to a topic not often written about in curriculum studies and for dedicating so much energy to understanding the concepts particular to Judaism and to Jewish pedagogy. Over the years that I have been engaged in this work, you have dedicated much of your time to hosting conversations with me on English education, and I thank you for that and for directing me to thinkers in the field whose writing has enabled me to draw connections between Judaic studies and hermeneutics. To Dr. Travis Wright, thank you for introducing me to the beautiful world of qualitative research. Through your instruction, I have come to see myself as a member of the qualitative research community. Dr. Alan A. Block, thank you so much for your tremendous support throughout this project. I am extremely grateful for the time you committed to discussing my work and for your careful reading all of my many drafts. Thank you for mentoring me; it is such a great honor to be your student. Thank you, Dr. Nicholas Paley, for encouraging me to think creatively about the presentation of research and for your enthusiasm for my topic of study. To Rabbi Steven M. Glazer, I am very appreciative of our conversations together; thank you for teaching me how to bridge the gap between the religious and the academic. Finally, I acknowledge the participants of this study, “Rabbi Stein” and “Mr. Rosen.” Thank you for welcoming me into your havruta and for teaching me so much about the power of partnership in study. This project would not exist without you both, and I am very grateful for your participation. vii Abstract of the Dissertation Havruta as Modeled Pedagogy: Your People Shall be My People This research study investigates the havruta , a model of textual interpretation from the Jewish learning tradition, from the perspective of two participants who study within this model to reveal the havruta’s import as a study practice. The research questions guiding this study are: What is the experience of learning in a particular havruta ? and What insight can the havruta offer to the field of curriculum studies concerning the interpretive process? The Epistemological and Theoretical Perspective guiding this research study is hermeneutics, drawing on hermeneutic theory from Judaic scholarship, philosophical hermeneutics, and curriculum studies and the work of Ricoeur (1981, 1991, 1995), Block (1995, 2004, 2007, 2009), de Castell (1999), Sumara (1996, 2002) , Doll (2000), and Jardine (2006). Data collection methods included observations and a final triangulating interview (Seidman, 1991; Creswell, 2003). Jewish hermeneutics’ concept of text mediating dialogue; philosophical hermeneutics’ prioritizing of universal experience of textual study (Ricoeur, 1981), and curriculm studies’ interests in the relationships between “language, culture, learning, and teaching” (Sumara, 2002, p. 14) and in interpreting and reinterpreting educational experience in sites of learning methodologically inform this study. Following ten observation sessions of the men learning together in their study dyad, interpretive data analysis revealed the following themes associated with the two men’s experience of learning in their havruta : the use of challenge and debate; the viii demonstration of an ethic of care and concern for each other; the employ of humor to diffuse discomfort, mollify tension, and to ensure humility; the abiding by hermeneutic rules of interpretation; and the maintenance of a dedication to the larger community. The themes identified reveal the potential use value of the havruta in a literature classroom, and the study concludes with a discussion that theorizes methods of employing this traditional model of textual study in a contemporary secular classroom setting. ix Table of Contents Dedication ......................................................................................................................... iv Acknowledgments ........................................................................................................... vii Abstract of the Dissertation .......................................................................................... viii Table of Contents ...............................................................................................................x Chapter 1: Introduction ....................................................................................................1 The Book of Ruth ..............................................................................................................3
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