Teaching Tanakh

HaYidion

קיץ בתשע"ב • Summer 201212

teaching tanakh

The Delights of Irrelevance, p. 8 / Out of Israel Comes Torah, pp. 46-54 / Hebrew Poetry Contest, pp. 36-45 [2] Your studentswillmakeadifference Your studentswillmakeadifference

Mitzvah הידיעון • HaYidion Project Mitzvah Project! It allstartswiththeGiftofLife by fulfillingthemitzvotofpikuachnefesh by fulfillingthemitzvotofpikuachnefesh community. and meaningfulserviceinthe an opportunitytoaddressaveryreal action Through , eachstepoftheprogramprovides awareness

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’ s HaYidion: The RAVSAK Journal is a publication of RAVSAK: The Jewish Community Day School in this issue: Network. It is published quarterly for distribution to RAVSAK member schools, associate members, and other Jewish and general education organizations. No articles may be reproduced Approaches or distributed without express written permission of RAVSAK. All rights reserved. Subscriptions are $36/year. The Torah of Relevance: A Dinosaur Deserving Extinction • by Eric Grossman, page 8 Executive Editor: Dr. Barbara Davis Editor: Elliott Rabin, PhD Design: Adam Shaw-Vardi Philosophical Inquiry with Tanakh • by Jen Glaser, page 12 Editorial Board Ilisa Cappell, El Paso Jewish Academy, El Paso, TX Staying Abraham’s Hand: On Withholding Disturbing Biblical Texts Geoff Cohen, United Herzlia Schools, Capetown, South Africa • by Ora Horn Prouser, page 16 Rabbi Andrew Davids, Beit Rabban, New York, NY Mitch Flatow, Gideon Hausner Jewish Day School, Palo Alto, CA A Reform Approach to Tanakh Education Frankel Jewish Academy, West Bloomfield, MI Rabbi Eric Grossman, • by Eric Petersiel, page 20 Dr. Raquel Katzkowicz, Albert Einstein School, Quito, Ecuador Cooki Levy, Akiva School, Westmount, QC Rabbi Jack Nahmod, Abraham Joshua Heschel School, New York, NY Redesigning Tanakh Curriculum to Meet Our Students Today Rabbi Dr. Gil Perl, Margolin Hebrew Academy / Feinstone Yeshiva • by Batia Dragovetsky-Nemirovsky, page 22 of the South, Memphis, TN David Prashker, Jacobson Sinai Academy, Miami, FL Advancing 21st Century Skills Through Tanakh Boston's Community Day School, Watertown, MA Alex Sagan, JCDS, • by Sharon Freundel, page 26 Nina Wand, Beth Tfiloh Dahan, Baltimore, MD Teaching the Seventy Faces of Torah Advisory Panel • by Ziva T. Reimer, page 30 Sandee Brawarsky, Jeremy Dauber, Ari Goldman, Aron Hirt- Manheimer, Mark Joffe, Dan Lazar, Alana Newhouse, Ellen Rosenbush, Daniel Septimus, Judith Shulevitz Of Rabbis and Rebbes: Studying Torah for Meaning and Jewish Identity • by Tzvi Berkson, page 32 RAVSAK Board of Directors Arnee Winshall (Chair), Uri Benhamron, Lisa Breslau, Constructing a Love of Learning: Constructivism in a Torah Classroom Dr. Barbara Davis, Rebekah Farber, Stacey Fisher, Matt Heilicher, • by Benjamin Czeladnicki, page 34 Dr. Marc N. Kramer, Paul Levitch, Zipora Schorr, Joseph Steiner, Lesley Zafran Hebrew Poetry Contest Advertising Information pages 36-45 Please contact Marla Rottenstreich at [email protected] or by phone at 646-450-7280. Tools RAVSAK To Teach a Subversive Canon in a Digital World 120 West 97th Street, New York, NY 10025 • by Avi Warshavski, page 46 p: 212-665-1320 • f: 212-665-1321 • e: [email protected] • w: www. ravsak.org Innovative Tanakh Programs in the Land of Milk and Honey The views expressed in this journal do not necessarily reflect • by Howard Deitcher, page 50 the positions of RAVSAK. Teaching Nevi’im and the State of Israel RAVSAK would like to thank our associate members: • by Jeffrey Schrager, page 52 Authentic Tanakh Assessments: a Typology • by Alex Sinclair, page 56 Interpretative Experience as the Fulcrum of Tanakh Education • by Allison Cook and Orit Kent, page 58 IsraelWay Differentiation: Road Maps to Torah Study Educational Tourism www.israelway.com • by Beth Burstein Fine, page 62 Museum Learning: Entering Torah through Pictures • by Ian Silverman and Michael Druin, page 64 Promoting Torah Literacy: Strategies from Literacy Education • by Yael Sacks, page 66 הידיעון The Quality of Life Wheel: A Tool for Reading, Understanding and Living • by M. Evan Wolkenstein, page 68 • HaYidion

From the Editor, page 4 • Letters, page 5 • From the RAVSAK Chair, page 6 Good and Welfare, page 7 • Olami / Personal Essay, page 70 • Glossary, page 71

[3] Find usonFacebook: [4] הידיעון • HaYidion Online: Please support RAVSAK.Please support ofcommunitylearning day schools, ensuringavibrant Jewishfuture. RAVSAK in order to write an introduction that measures up to writeanintroductionin orderthat appears ineachissue, Ihaveto dosomeresearchthe chance learning. that the workthe in-depthreading of to In addition provides it forto engageinmyopportunity ownJewish me the the editorialboard) Rabin is the membersof and Elliott One ofthemostsignifi andmeetingthechallenges ofteachingTanakhteachers confronting today. dedicated,talentedandcreative manyincredibly are thisissue,there through you read inleadingbyexample.Fortunately,but alsothatoftheparent asyouwillseewhen and thusthejobofteacherTanakh becomesnotonlythatofthepedagogue notstudyingTorah, are dents whoseparents Nevi’imorKetuvimintheirpresence, withstu- todoso.”Mostofusdealquiteregularly theirchildren will simplyinstruct theywillnotthemselvesstudyTorahThey willfollowyourexample.Otherwise, but tostudyTorah, wish your children “If youtruly studyityourselfintheirpresence. byRabbiMenachemMendelofKotzwhotoldparents, least ofwhichwasforeseen ing theBible,muchlessteachingisfraughtwithnewchallenges,not intoday’sdayschools,thetaskofstudy- But intoday’sworld,classrooms, toldthatShammaitaught,“MakethestudyofTorah pursuit.” we are yourprimary happy.”uphold itare (1:15), InPirkeiAvot inourfaithisprodigious. Itsimportance 3:18tellsusthat“theTorahProverbs oflifetothosewhoclingit.All isatree weighty, thanasubject,likescienceormath. forsomuchisridingonit.Itfarmore all. study oftheTorah isequaltothem loving deedsofkindness,andmakingpeacebetweenonepersonanother, honoringparents, for thepersontoenjoyinworldcome.Theyare: which apersonenjoysthedividendsinthisworldwhileprincipalremains thethingsfor “Theseare ness ofthetheme.InShabbat127a,weread: issue,thetaskwascompoundedbyserious- In thecaseofthisquarter’s ¿ Editor the From by embedded inourcontributors’ pieces. the scholarshipandexperiences to in somedegree Barbara Davis www.ravsak.org | strengthens and sustains the Jewishlife, strengthens andsustains leadership and as aneditorof he second most wonderful thing about serving serving thing about wonderful second most www.facebook.com/ravsak inthisissueisthefactthatso ofthearticles cant features HaYidion By mail: ” ThetaskofteachingandstudyingTanakh is (the first isworking with (thefirst RAVSAK, 120 West 97thStreet, New York, NY 10025 | Follow uson Twitter: but the levels. meetingsdeeplymeaningfulonmany room fers youinspiringwaystomakethoseclass- fi believe thatallofusinJewisheducationwill Institute’s “TanakhHartman Teaching.” I which appearsintheShalom vid Hartman found inthe“advicetoteacher”byDa- canbe framework forthisShavuotquarterly timeless subject.Butperhapsanoverarching tothis incorporated inoriginalapproaches all are andactivelearning project-based ing, authenticassessment,standards-based, learning ofBiblicaltext.Differentiated intheteach- andresearch cational theory edu- the “bestpractices”ofcontemporary employing many excellentpractitionersare I hopeyouwillfi room. and letyourstudentmeetyouintheclass- andyourdoubts integrity, youryearnings, sonal search withyourstudents. Share your gious passion,yourmoralintegrity,per- knowledge ortechniquebutsharingyourreli- Jewish teachingisnotcommunicatingmere If itisnotmeaningfultoyou,don’tteachit. nd that these words resonate withus: resonate nd thatthesewords Dr. Barbara Davis [email protected]. Barbara can be reached at Day SchoolinDewitt, New York. the Syracuseschool at Hebrew editor of ofRAVSAK,secretary executive www.twitter.com/ravsak nd thatthis HaYidion andheadof is the is HaYidion of- ¿ Letters

New in this issue resented here is a sample of the re- Psponses to Michael Berger’s article On this page you’ll fi nd a new section, In the fall issue we’re starting an ad- “Developing a Theory of Jewish Good and Welfare, where schools can vice column called Dear Cooki, au- Day School Leadership” on pages 24-26 share news with the fi eld. Check out thored by Cooki Levy, longtime head of the spring issue. The article generated some of the great things going on at of school at the Akiva School in Mon- a robust discussion with many contribu- Jewish day schools! Our thanks go to treal. Send questions school-related tors; to see all of the responses, go to Dorothy Thursby, an art teacher at the to [email protected], with Dear ravsak.org/hayidion/avichai. Gideon Hausner Jewish Day School in Cooki in the subject line. Questions Palo Alto, for the beautiful image ac- may be submitted either with your Susie Tanchel, Watertown, MA companying this issue’s Olami column name or anonymously. All stakehold- on page 71. ers are welcome to submit. Berger’s vision not only has the potential to guide us in our own work, but it also offers us the opportunity to clarify Nora Anderson, Greenwich, CT Jill Kessler, Phoenix, AZ our own vision. I would suggest adding a more explicit statement of the need for I would like to suggest an additional I wish I would have had some of this in- a clear vision of teaching and learning. As quality for a successful Jewish day school formation when I began in leadership 22 the core instructional leader, a head needs leader: the ability to effectively confront years ago. One point I would add is Es- to have an educational philosophy that conflict. In order to do so, a leader must tablishing School Culture. The head and she can articulate and use to inspire oth- possess a clear vision of the policies and the leadership team set the tone for the ers. Moreover, I think a head’s “Jewish actions that are negotiable and non- school community. What is the feel of the lens” should stem from a working knowl- negotiable within their institution. These school? In visiting great schools, there edge of Jewish texts and/or Jewish histo- policies need to be clearly communicated is always a feeling which emanates from ry and comfort with Jewish tradition and to all constituencies, not left for the leadership, teachers, students and in- living. Finally, in the same way as learning interpretation and upheld if violated. It volved parents. It transcends traditional and refl ection are essential stances that a is the trust and transparency built with markers of success—it is all about the leader takes in an organization, I would the different constituencies that create people. This doesn’t happen by accident. add curiosity and active listening to the an environment where disagreements It takes adherence to the mission of the list of indispensable tools. do not lead to disrespect. The ability school and the leadership team to bring to confront issues constructively and everyone together. ¿ uphold the integrity of our institutions, Mark Stolovitsky, Dallas, TX whether with a parent, faculty or Take part in the conversation! HaYidion This framework is excellent because it in- community member, is a clear indication welcomes letters to the editor; send your tegrates that which we have learned from of an effective leader. thoughts to [email protected]. the independent school world and the specifi c niche that is Jewish day school. But I do not think that many lay leaders understand the factors that make up educational leadership or Jewish educational leadership. This year, I saw this borne out in two very different situations. The fi rst dealt with a compensation committee whose business members kept fl oating ideas from the private sector only to be met with how educators’ motivations were different. The second came when we were hiring a new K-8 principal: the lay leaders on our Head Advisory Committee הידיעון told me that hearing and seeing educators interview other educators was an experi-

ence that they would not have understood • HaYidion had they not witnessed the interaction.

[5] [6] הידיעון • HaYidionRAVSAK's you wish Board aHappy Staff and Shavuot RAVSAK Chair From the Desk of Arnee Winshall, with moral compass? bestrong,tionships will andinfused nurturing these rela- ensure that obligations andqualities future. impactedandguidedbytheseteachings.OurclientistheJewish all stakeholdersare and theeducationalcontextinwhichourchildren continue tothriveandprovide and whatisatstake,thatRAVSAK’s thatourdayschoolswill existenceistoensure to developingabusinessplanforRAVSAK, keepinginmindwhatdrivesthiswork this forme.We have beendevotingourtime,energy, thinkingandfi ofRAVSAKThe focusoverthepastyearorsoofboard hasbeenanexampleof theworld. repair alensofhowitcontinuesto and thatwemustviewourworkinthisworldthrough themundaneaswellsublime, usthatwemustaddress of God?Godreminds fulfi to inspired ings onhowweleadourlivesandviewothers,sothattheyare How doourschoolsenablestudentstograpplewiththeTorah’simportant. teach- each other, thestudyofTanakh—our strengthening guidinglight—isallthemore of ofbullyingdemonstratesademiseinourtreatment At atimewhentheprevalence s we approach Shavuot,think about helpbut we cannot the giving and receiving of the the givingandreceiving of Ten Commandments intheimage thatcomewithbeingcreated ll theblessingsandresponsibilities and how these keytenets haveand how the core of beenat what it means to beJewish, means it what to beagoodhumanbe- ing,to develop for awe andrespect GodandGod’s creation, andcare forto respect and each other. the significanceof We think about relationships between Godandhuman- kind andbetween people. the are What חג שבועות שמח nancial support nancialsupport Arnee Arnee future. our are andourchildren in ourchildren, vest indayschools.Itisaninvestment This motivatesustoadvocateforandin- path oflifelonglearning. live theirlives,andthatitsetsthemona howourchildren thatitinforms strong, inourschoolsis that theJewishlearning what theworkofRAVSAK is:toensure theirsuccess,wewillkeepinmind ensure all ofyouandsolicityourinvolvementto themwith outtheplans,share as weroll day schools.Overthecomingmonths, for andsupport galvanizing appreciation excellence,and plifying Judaicprogram Jewishleaders,am- developing strong fi icant impactaswefocusonbuildingthe wewillcontinuetomakeasignif- support We knowthatwithyourinvolvementand eld ofJewishcommunitydayschools, reached at [email protected]. nity Day School. canbe Arnee Boston's JewishCommu- and founding chairofJCDS, RAVSAK’s Board ofDirectors Arnee Winshall ischairof ¿ Good and Welfare Posts from RAVSAK Schools

he East Valley Jewish Day School Unique furnishings, creative teaching ample, new 1st-5th graders will receive a Tin Chandler, Arizona, held its 1st spaces and outdoor learning areas will full tuition grant for the fi rst year and up Annual 5K Family Fun Run on April make this the most exciting educational to $4,000 per year for the next four years. 24th. It was our goal to bring the com- environment in our area. School offi cials estimate the gift ultimately munity together to support the school could be “in excess of $1.5 million.” while promoting health awareness. Even though our school has an enrollment of On March 27, Donna Klein Jewish 24 students this year, over 100 people at- Academy hosted its fi rst student-led tended the event. It was a huge success Leadership Day, one of the criteria for and we will continue it for years to come. consideration as a FranklinCovey Leader in Me Lighthouse School. DKJA is the only Jewish day school in the nation with the acclaimed designation as a Leader In Me School. DKJA presented Leadership Day to school administrators, board and 8th grader Isaac Heller and 6th grader community members, with interactive David Lipman of the R. C. Wornick demonstrations showing how the Leader Jewish Day School in Foster City, Cali- In Me Program has positively impacted fornia, were winners in the San Mateo DKJA by incorporating Stephen Covey’s County STEM (Science, Technology, 7 Habits of Highly Effective People into Engineering and Mathematics) Fair held both Judaic and General Studies curricula. February 3rd. Isaac won fi rst place in the materials science category and David placed second in the sixth grade physical science division.

An anonymous local donor to the Mil- waukee Jewish Day School has established a tuition support program for 2012- Another professional learning commu- 2013 that should eliminate any fi nancial nity coming to the Hillel Academy of barrier to enrollment when used in com- Tampa. Seeing the success of our in- bination with the school’s existing fi nan- novative learning space for grades two cial aid. Both new and returning students through fi ve, this summer we will reno- will receive subsidies of varying amounts vate our existing middle school building. depending on the child’s grade; for ex-

The Addlestone Hebrew Academy of Charleston, South Carolina, took all its 12 eighth grade students on a trip to Is- rael. Parents, students and friends of the community raised $12,000 from cake sales, selling snacks after school, student jobs, etc. to help defray costs. As one stu- הידיעון dent said, “Being in Israel was like fi nish- ing a puzzle. We were the missing pieces

and once we got there, the puzzle was • HaYidion complete.” ¿

[7] [8] Approaches הידיעון • HaYidion In herfi sense. its purest about them,Torahlearning lishmah in ofthejoy ispart saurs’ unimportance tostudents.Thedino- it sointeresting thatmakes era’s utterlackofrelevance tury. theJurassic Indeed,itisprecisely erly appliedtotheyouthof21stcen- raptorscanbeprop- ence ofprehistoric theexperi- lives—nothing gleanedfrom totheir dinosaurs haveanyrelevance notbecause Thisiscertainly nivores. orcar- herbivores you whethertheyare name tenspeciesofdinosaurandtell fi unabletoname dinosaurs. Children by isthestudentnotenraptured Rare beginning, withdinosaurs. Letusbegin,inthe Bible’s irrelevance. engaging ourstudentsistoembracethe the opposite:thatbeststrategyfor suggestsjust evidence. Deeperscrutiny thananecdotal by littlemore supported itis facie, bothlogicalandreasonable, While thishypothesisappears,prima totheirlives. germane notsuffi and textsweteachare Bible (andrabbinics)becausethetopics our notion of what would berelevantour notionofwhat to ourstudents. the mantration of “relevance”to broaden the least orat In broad strokes,to ques- the field challenges this article ¿ byEricGrossman The Torah of Relevance: ve statesoridentifytheircapitals can ne essay, ChinaShopsto “From that teenstuneoutduring being thetheory relevant, making classmaterialmore en toengagestudentsby Jewish educatorshavestriv- For atleastageneration, relevance. of ways questionthetruth evance of truth, butal- evance oftruth, ever questiontherel- —Craig Bruce —Craig Bruce Deserving Extinction ciently studying. Butparadoxically, we themore aboutwhattheyare more dents willcare in thehopethatourstu- our classrooms into readings relevant more introduce Jewish practiceorthought.Weformal suggestion, itwillhavenoimpact on ofhowoutlandishthestudent’s gardless tothefactthat,re- due inlarge measure ance evenintraditionalChumashstudy midrashim enjoyahighleveloftoler- daic scholarship.Radicalpeshatandwild ofJu- Biblical worldthanotherspheres latitudeinexploringthe much greater making ortheology, wehaveallowed tical halachicdecision toprac- no relevance text istraditionallyof Because theBiblical solow.the stakesare of Biblestudyisthat One ofthepleasures play with. becomes toofragileto lessons, thecontent aboutdrivinghomefundamental cerned overlycon- Whenteachersare precious. too of ourlimudeikodeshclassesare To followhermetaphor, thecontents she cleverlychristensTheChinaShop. that oftheJewishstudiesclassroom ture andconfi Gym) withthecareful in generalstudiescourses(theJungle the uninhibitedexuberanceoflearning Taliing Cultures,” Hymancontrasts Learn- and FragilityofOurClassroom Jungle Gyms:EvaluatingtheDurability Torah sense. lishmahinitspurest evance makes sointerestingto students,that it the Jurassic isprecisely It era’s utterlackofrel- ned cul- ned A Dinosaur A mandments, the majority of them are ir-mandments, the majorityofthemare most oftheTorah’s 613com- proverbial thatLeviticuscontains tic. Whileitistrue andfantas- world oftheBibleisforeign law transmittedthemessage thatthe tingly ornot,givingprimacyto Priestly (cf.RashionGen.1:1).Two, wit- mary andlaw,narrative itisthelawthatpri- clarifi One,it hadtwoeffects. This approach . narratives andpatriarchal primordial thelensofcultratherthan through the studyofBibleforJewishstudent wastoframe ently postfacto),itseffect istranspar-Midrash, whilecharming, inthe scope andsequence(thereasoning Whatever theoriginalrationaleofthis studythepure.” the pure fi andthesacri- pure, are young children Leviticus andnotwithGenesisbecause begintheirstudieswith young children Vayyikra Rabbah7:3:“RavAssisaidthat in the bookofLeviticus,asrecounted taught ourTestament beginningwith Traditionally, were Jewishchildren which weallowourstudentstoplay. in weconstrictthearena class, themore investedintheoutcomesofBible are so pure, inLeviticusare ces recounted frankelja.org. He canbereached at egrossman@ school in West Bloomﬁeld, Michigan. an Open, Halakhic, Zionist, American school at Frankel JewishAcademy, Rabbithe headof EricGrossman is ed that whiletheTorah combines relevant in that they are not practiced, but While not fantasy literature in any strict sense, belong to a world long ago inhabited by clerics in jeweled robes ministering before the Hebrew Bible is ﬁlled with the fantastical: a now-lost golden ark guarded by armed witches and wonders, miracle workers and magi- sentinels and winged griffi ns. cal talking animals. We have become so focused on achieving relevance in our Bible classes that we have istics of the [fantasy] genre. This wonder But the 19th century is over, and the ignored what often makes texts and topics is connected with a world, with a place of 20th too, for that matter. Students in interesting: how the worlds they portray magic, strangeness, danger, and charm; today’s Jewish schools are not asking the and the ideas they convey are so differ- and whether it is called Perelandra, Earth- same questions as their parents or grand- ent from our contemporary reality. Which sea, Amber, or Oz, this world must be a tru- parents. The latter wanted to know that brings us back to the dinosaurs. True, we ly alien place. As Ursula K. Le Guin says: the holy writings that were central to their can learn nothing of immediate applicabil- “The point about Elfl and is that you are not nation—and their nascent state—made ity from studying the Tyrannosaurus Rex, at home there. It’s not Poughkeepsie.” sense. Today’s students are not part of but isn’t a 20-foot lizard awesome? The lost generation how or generation why but world that literature portrays is part of its While not fantasy literature in any strict generation zzz. Bible is a burden or at lure. Michael Weingrad, in his lament on sense, the Hebrew Bible is fi lled with the best, a bore. The supernatural plagues, the paucity of Jewish fantasy writing, “Why fantastical: witches and wonders, miracle splitting seas and food falling from the There Is No Jewish Narnia,” captures this workers and magical talking animals. For sky that may have unsettled Enlighten- beautifully: hundreds of years our rabbis and scholars ment Jews have the power to excite the הידיעון have so rationalized and allegorized our postmodern student by allowing her a The experience of wonder, of joy and delight canon’s marvels that we have exsangui- fi fty minute passage into another reality. on the part of the reader, has long been rec- nated the spirit that animated both the • HaYidion ognized as one of the defi ning character- scripture and its student. [continued on page 10]

[9] [10] Approaches הידיעון • HaYidion can opentheyoung mind:toallowit ing thetext.Thisiswidest thatwe challeng- them ratherthanreactively students questiontheworld around shouldmake culture ter toourcurrent andcoun- Bible containsideasirrelevant our dogmaticslumber. Thefactthatthe thatawakensusfrom counter literature We situp,allsensesfi fi as, “To likeGodIwillkillthe bemore stead somethingsimplersuch tice.” Thefathersuggestedin- will workforeconomicjus- and “To likeGodI bemore oftheearth,” I willtakecare such as,“To likeGod bemore class given examplesfrom I will…”Thechildhadbeen tence, “To likeGod bemore signment: Completethesen- schoolwiththeas- Hebrew whose soncamehomefrom ofafather I amreminded ourgeneralculture. from learn discover thesamevaluesthey onlyto ing BiblicalHebrew therigorsofmaster-endure of themdo—whytheymust the righttoask—andmany opaque language.Theyhave students’ lives,justwithmore our pervading same struggles withthe by textsconcerned in afarawayland,replaced ofatimelongago mystery trian. Goneisthemagicand thempedes- doing sorenders ﬁfty minutepassageinto anotherreality. hera byallowing student excitethe postmodern settled Enlightenment Jews haveto the power food falling may havethat fromthe sky un- supernaturalThe plagues, splittingseasand Writ feelcontemporary,makes hoary but ethical decision-makingundoubtedly voritism, siblingrivalry, leadership,and fa- Focusing onissuessuchasparental andteens. cessible totoday’schildren ac- more to makeourancientscrolls Making Tanakh serves certainly relevant [continued from page 9] rstborn ofmyenemies.” rstborn ring, whenween- The Gathering oftheManna, c. 1460-1470. the altar of relevance, wetransmutethe the altarofrelevance, sacrifi Whenwe tospeakforthemselves. words Which iswhywemustallowthesacred against thegrainofpolitesociety. own, withvaluesandidealsthatrun thanour to imagineauniversedifferent cestors observing themitzvot inaman- cestors observing ouran- toportray schools itisimportant taught. Ifintraditional which theyare ideological messageoftheinstitutions in tooneofimbibingthe lectual discovery oneofintel- experience from learning the grain ofpolitesociety.against than ourown, withvalues run that andideals mind:to imagineauniverse different it to allow the young we canopen that the widest is This ce potentiallyinspiringtextson nosaurs. di- old bookslookhip.Inanother word, tomake we willsimplybeadultstrying thisinourBibleclasses If wecannotoffer lenge themtoimaginewhatlife couldbe. with ourstudents’livestoday, butchal- ipso facto is thatanythingfashionablewill, Finally, ariskofmakingTanakh relevant butrubbish. ders itnotonlyirrelevant, atexttospeakinthiswayren- Forcing vantagepoint. ourmodern the textfrom tocritique instructed done, studentsare punged. Whenthisfailsorcannotbe andex- mustbetwisted,forced words tomaketheWordin order its relevant identical: are competitive, theresults and egalitarianism.Theagendasare idealsoftolerance orforetell to enforce liberalinstitutionstheBibleneeds more in ner thatmimicstheShulkhanArukh, , ceasetobesowithtime.While the shortest shelf life. the shortest thathave sermons pertinent andmost cisely thefreshest in societyatlarge, itispre- parashah toeventstranspiring tice toconnecttheweekly it isavenerableJewishprac- Truth mightnotbeconsonant faith, commitment,honorand like Classical Scripturalvirtues won,notWiki-ed. it ishard easily attainedorunderstood; eternity. Suchwisdomisnot else,atasteof get nowhere transcendent ideastheywill ourstudents ability tooffer uponour rests own relevance value ofourHolyWrit. Our the ancientandeverlasting Jewish educatorsistorelay as being timeless.Ourrole about beingtimely, butabout isnot of time.True relevance work thathasstoodthetest as abelovedclassic,great our studentsenjoytheBible comeswhen Real relevance ¿ factsmgt.com | 877.606.2587

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[11] [12] Approaches הידיעון • HaYidion over 80countries. in has todayaneducationalpresence which called PhilosophyforChildren, Americainthe1970s emerged inNorth ing youngpeopletophilosophythat tointroduc- approach ies aparticular this kindofinnovation.Itembod- isjust withBible Philosophical inquiry Jewishlife. temporary ofcon- to thechallengesandrealities tools thatenhanceourabilitytorespond uswith education becausetheyprovide itselfingeneraleduca- that hasproven This year, through the generous support This year, support thegenerous through grade students. intoadulthoodof7th-9th the journey to themesrelevant riculum explores thecur-neys ofheritage,andmore), of maturation;jour- journeys journeys; plannedandunplanned tive journeys; individualandcollec- tential journeys; neys inTorahFocusing onjourneys (jour- thatMatter.”“Moving On:Journeys intheBiblecurriculum Israel, resulting taken placeinAmerica,Australiaand withinJewisheducationhave Children ofPhilosophyfor grating theapproach years,experimentsatinte- In recent throughjustice withstoriesin engagement Tanakh. truth, concerns suchas with philosophic meaningand Glaser hasdeveloped amethodforto engage students ¿ byJenGlaser with Tanakh Philosophical Inquiry tion andapplyingittoourworkas have foundtheirwayintoJewish towards away;exis- andjourneys from takinganideaorpractice from of atotallynewinvention,but education doesn’tcomebyway ometimes innovationinJewish not Jewishinventions,butthey Jewish educators.Multipleintel- camp and blended learning are are camp andblendedlearning ligences, UnderstandingbyDe- sign, service learning, summer learning, sign, service tive and Reconstructionist institutions. tive andReconstructionist Conserva- communal, spanningReform, day andsynagogueschools,cross- contextual, consistingofeducatorsin of educatorsisbothcross- This cohort atMontclairStateUniversity). Children for th e AdvancementofPhilosophyfor losophy inEducationandtheInstitute oration withtheIsraelCenterforPhi- hashavuah (incollab- withparashat inquiry onphilosophical tered cen- aproject through innovative approach train educatorsinthis JECC inClevelandto ect basedwithinthe Deitcheronaproj- ard ScheinandHow- frey Grant, IamworkingtogetherwithJef- of aCovenantFoundationSignature need tobe a stanceofcuriosityandwonder—we a worldview. Philosophybeginswith sense ofourexperienceanddeveloping losophizing—is thepracticeofmaking in schools,doing ofideas” ing philosophyasa“history is alongandrichtraditionofteach- or Levinas),thinkagain!Whilethere Philosophers (Plato,Maimonides,Kant animageofstudyingtheGreat forth up?Ifit brings doesthisconjure ture whatpic- the Jewishstudiesclassroom, When youthinkofdoingphilosophyin asapracticePhilosophy forChildren Philosophy of it,tounderstand themeaningand tomakesense invites ustothink,try something thatgrabsourattention and puzzled by, or philosophy—phi- curious about, cal questionsinclude: Examplesofphilosophi- and response. an invitationforongoingengagement open-ended, philosophy dealswithare right questions.”Thekindofquestions ofaskingthe that philosophyis“theart signifi someone Ienjoy playingwith,”forolder Young mightsay“afriend is children meaning ithasforthemintheir lives. wecanreflword, ectwiththemonthe grow, usingthe butaslong astheyare means. Thismeaningchanges asthey own ideasandtheoriesaboutwhatthis friendandhavetheir age usetheword young avery from For example,children with ourfamily, friendsandtradition. experiences everyday awakened through inthemis of ourlives,andinterest playedoutinthecontext but theyare ones listedabove,mightsoundabstract, ing. Philosophicalquestions,likethe can engageinthiskindofmeaningmak- students opensaspace where thinking intophilosophical Inducting children living? What kindoflifeisworth freedom? to desire) How canaslaveimagine(andthuscome thing isamiracle? What dowemeanwhensaysome- kindsoftruth? different there Are What isfriendship? [email protected]. in Cleveland andcanbereached at the JECC with the project is leading withChildren.sophical Inquiry She International Council ofPhilo- Educationthe president of andpast the Israel Center ofPhilosophy in Dr.the co-director of JenGlaseris cance ofit.Heschelsuggested Maimonides Cordoba, Spain children it might be “someone I can talk to about things that matter” or “someone I know will look out for me,” or “someone for whom I am responsible” (and of course these are not mutually exclusive). Refl ecting on concepts in use in this way enables children to form a worldview and gain mastery and nuance over their lives, to grow as a person.

Exploring the meaning of philosophical concepts and ideas in Tanakh offers students new interpretative possibilities for the text—for instance, when thinking about the relationship between Jonathan and David, or Naomi and Ruth. By exploring the way friendship is enacted in the Bible between different characters, the students come to interpret themselves within the categories of their canon. In this way it brings together two semantic fi elds—the world of the child and the world of the tradition.

I came across a good example of this when walking down a primary school cor- ridor—the 4th grade was getting ready for a fi eld trip and the teacher was rushing the children to grab their bags and water bottles and get to the bus. One child turned to another and exclaimed “What is this? An exodus?” The child had internal- ized the meaning of exodus as an interpretive structure for their own life. This is one of the reasons that Tanakh is such a rich text for philosophical investigation, for it gives expression to the full tapestry of life: family, leavings and homecomings, births, deaths, trickery, bravery, enemies, law and lawlessness, freedom, destiny, longings and regrets, topics that are both Tanakh is such a rich text for philosophical in- deeply human and beyond the human. vestigation, for it gives expression to the full Focused on life, it is a text infused with philosophical potentiality. tapestry of life: family, leavings and homecomings, births, deaths, trickery, bravery, enemies, In Philosophy for Children, discussion typically takes place in a circle with the stu- law and lawlessness, freedom, destiny, longings dents maintaining openness to interpreta- and regrets. tive possibilities. It is a space where, after a good discussion, students may not have come to have their question answered but or by seeing connections that hadn’t had test out ideas with one another as they leave satisfi ed that they have made prog- previously occurred to them. delve into the issue at hand. It is a space ress with it, perhaps by realizing more ful- where thinking is guided by four Cs—col- הידיעון ly what is implicated in the question they Communities of Inquiry laboration, care, creativity and critique— were exploring, or by becoming more and where thinking for oneself happens by sophisticated and nuanced regarding the The community of inquiry is a collabora- participating as a member of a thinking • HaYidion meaning of a concept they were exploring, tive space where students put forward and [continued on page 14]

[13] [14] Approaches הידיעון • HaYidion One of the reasons whyPhilosophy for One ofthereasons dren. ofPhilosophyforChil- hind thespread be- motivationalforces of thestrongest citizenship education,andhas beenone of isseenasaform munities ofinquiry cation, thepedagogicalpracticeincom- Insecularedu- part. of whichtheyare forthecommunities sume responsibility andaspeoplewhowillas- participants bothasactive community participation, ish educationistoeducatestudentsinto self-suffi In anageofindividualismthatprivileges munity. matters toanotherpersoninyourcom- you bringyourselffullytoitbecause inaquestion, not personallyinterested evenifyouare where, of responsibility veloping attentivelisteningandanethos frame aquestion—andthismeansde- orhelpingto suggesting analternative, theiridea,orby toexpress right words fi another memberofthegroup their thinking—forinstance,byhelping with the communitymakeprogress munity italsomeanshelpingothersin pointsofview.for alternate Asacom- ing, makingdistinctions,andlooking exploring consequences,activelisten- forone’sopinions, as givingreasons willinvolvesuchmoves sophical inquiry Practices withinacommunityofphilo- their community.another personin to matters becauseit to it themselves fully bring interested personally inaquestion,not they where,ethos ofresponsibility they are even if Students develop attentive listeningandan with whomwedisagree). ductively withothers(especially pro- thatenableustoparticipate virtues also ondevelopingsocialskillsandmoral skills,but on developinggoodreasoning theemphasisisnotonly nity ofinquiry ships withothers.Assuch,inacommu- ourrelation- (and ouridentity)through ing ideathatwedevelopourautonomy community. Itisbasedontheunderly- [continued from page 13] ciency, oneofthetasksJew- n the nd gotiate theirlivesasJewishAmericans. judgmentsastheyne- make reasonable Developing instudentsthecapacity to opment ofJewishidentity. tothedevel- Connecting Jewishlearning communities. we oughttolive,bothasindividualsand how in theBigQuestionsconcerning Building vibrantcommunitiesengaged Jewishlife: lenges ofcontemporary Tanakh tothefollowingchal- responds with In sum,philosophicalinquiry inRodin’sThinker. as captured others, withdrawalfrom phy asrequiring things outtogether, ratherthanphiloso- fi munity ofthinkerswhoare inacom- : participating Social inquiry the child’sownworld. ic traditionandthemeaningsystemof tual tradition,oftheWestern philosoph- meaning systems:thatoftheJewishtex- specifiHere cattentionisgiventothree us. engaged withthesequestionsbefore andpast)whohave other voices(present ourselves, butwedosoindialoguewith wehavetofiinquiry thingsoutfor gure Systems ofmeaning:inphilosophical withbigquestions. progress howtoidentifyandmake dents learn stu- : wherein Procedures ofinquiry owned bythestudents. is theinquiry The child:makingsure that combinesfourfoci: pedagogy distinct “communityofinquiry” intoTanakh isthatitemploysa for inquiry mechanism issuchapowerful Children active engaged membersofaJewish Empowering studentsto live as guring play with You toygoodto consideraparticular Sarah says,“You suchagood friend” are You getgoodgrades girl” Your teachersays, “You suchagood are “Mmm, whatagoodapple” You takeabite of anappleandsay, and say, “Thisisagoodpainting” You fi stand back nishpaintingapicture, Your momsays,“Our carisagoodcar” following situations? goodmeaninthe What doestheword grade): Sample DiscussionPlan(3rd the conceptofgood. This couldthenleadtoadiscussionof good”? when itsays“andGodthatthiswas “Whatdoesitmean parashat Bereishit: with might beraisedandexplored An exampleofachild’squestionthat ing thediscussion. can alsobeusedasavehicleforextend- theinquiry.inform Drawinganddrama alsousedtostimulateorfurther ings are imagesandrecord- rial, Jewishsources, the tradition.Additionalwrittenmate- within within thechild’sworldandfrom fi depth ofdiscussion.Theseopenupthe help maintainfocusandencourage which plansandexercises constructed studentsdrawuponcarefully inquiry theagendafordiscussion.In form inthetext,which zling orinteresting raise questionsofwhattheyfoundpuz- speechevent).Thenstudents into shared awrittentextback a line(thusturning cal texttogether, witheachchildreading a bibli- reading students sittinginacircle of A typicalsessionconsistsofagroup like? What isa typical lessonlook responsibility. community forwhichtheyassume eld of meaning around concepts—both eldofmeaningaround These questions open up different pos- The students ask themselves how each of the sible meanings of the term good (reli- able, “just as I wanted it to be,” “just as meanings of “good” changes their understand- it should be,” morally good, compliant, ing of the world God created and the relationship achieving a high standard, “brings out the best in me,” loyal, interesting, to name between God and what God created. but a few). The students return to the text and ask themselves how each of these text. While the examples in the discussion The Israel Center for Philosophy in Edu- meanings changes their understanding of plan would change depending on the age cation: philosophy4life.org the world God created and the relation- of the child, the meanings they put forth ship between God and what God created. will not change, since the various kinds of “Thinking Together: Developing Com- The students might then turn to other good are interesting to people at all ages. munities of Philosophical Inquiry biblical passages where the term tov ap- The question “What is good?” is one we around Parshat Hashavua”: covenantfn. pears and discuss which of these offer in- can keep going back to because it is a org/grants/grants-past-recipients/ sight into the Bereishit text. philosophical question that remains with grants-2011 us throughout our lives. ¿ They might then discuss what it would The Institute for the Advancement of take to care for the world, to look after it To Learn More Philosophy for Children: cehs.montclair. in light of these meanings, and fi nish the edu/academic/iapc class with an activity where student draw Stanford Encyclopedia of Philosophy entry one of the days of creation according to on Philosophy for Children: plato.stan- For a sample curriculum unit: their own interpretation of good in the ford.edu/entries/children tinyurl.com/6pun52v

AVSAK is pleased to welcome platform where students participate Rfour new schools into JCAT, the and interact, discover the roles that Jewish Court of All Time. graduate students play in mentoring their students, and plan how to inte- Adelson Educational Campus (Las Ve- grate this program within the pre-exis- gas, Nevada) tent classes within which the program will take place. They will also learn Chicago Jewish Day School (Chicago, about the professional development Illinois) that takes place through JCAT, thanks to the conversations facilitated by fac- Ronald C. Wornick Jewish Day School ulty at the University of Cincinnati. (Foster City, California) JCAT is RAVSAK’s dynamic, cut- Samuel Scheck Hillel Day School ting-edge program for the teaching (North Miami Beach, Florida) of Jewish history in RAVSAK mid- to Ann Arbor for a teacher training dle schools. The program is funded These schools join the twelve that have seminar in using JCAT, run by profes- through the support of a Signature הידיעון already taken part in the program, for sors from the Universities of Michigan Grant from the Covenant Founda- a cohort of sixteen RAVSAK schools and Cincinnati. They will learn about tion. To learn more about the pro-

connecting through JCAT! the goals, steps, methods and edu- gram, contact Dr. Elliott Rabin, • HaYidion cational resources of JCAT, become RAVSAK’s director of educational Teachers from these schools will travel familiar with the multifaceted online programs, at [email protected]. ¿

[15] [16] Approaches הידיעון • HaYidion with thosetexts. successfully struggle to helpstudent tools gests some the reader forto ofreasons.es ahost sug- article This Many passagesin Tanakh present considerable challeng- ¿ byOraHornProuser BiblicalOn Withholding Disturbing Staying Abraham’s Hand: Texts limited must exercise textualtriage and limited mustexercise whichistime- But anyBiblecurriculum chapters, itwouldhavebeenpossible. for twelveyearsbasedonjustthose three curriculum acomprehensive to create Ifwehadbeenasked beneath herwords. wasacompellingtruth facetious, there necessary.were Thoughshewasbeing thatwethought include alltheareas doitwell,and she said,wecouldreally schools justcoveringGenesis1-3.Then, all twelveyearsofTorah study inday joked thatshethoughtweshouldspend texts.Oneexcellenteducator different clude andwhatmethodstousewiththe topic:whattoin- we discussedthisvery and TheJewishTheologicalSeminary, byUnitedSynagogue lum sponsored While workingontheMaToK curricu- have neglected. textsthatwe important very are there school, westillcomeawayfeelingthat spentonteachingTorahhours are inthe ofhowmany our students.Regardless essentialtotheeducationof that are omittingsections we knowthatare lenging parts ofdesigningaBiblecur- lenging parts also knowthatoneofthemostchal- I While Iunderstandtheirfrustration, them. textsfrom chose tokeepcertain don’t know, andwhytheireducators of them.Theywonderwhatelsethey not believethattheyhaveneverheard disturbing,andwhocan- texts thatare teach. Nomatterwhatwechoose, riculum ischoosingwhichtextsto aboutbiblical adults wholearn by confronted am frequently jury: “lifeforlife,eyeeye, toothfor jury: andin- justice formurder be retributive should The Biblestatesclearlythatthere ology tothebiblicallawoflex talionis. A classicexampleappliesthis method- themselves. the textmaywellpresent of themoraloremotionaldiffi ourown,newunderstandings ent from differ- ofatimeperiodvery as products Rather, consciously read whentheyare themashistoricallyaccurate. need read cal context.Thatdoesnotmeanthatone texts istolookatthemintheirhistori- disturbing One methodofconfronting task. Bibledischarge theirsacred of Hebrew settling textsthatcanapplyasteachers waystodealwithsuchun- are But there bilities andunderstandingoftheworld. they canconfl sensi- ictwithourmodern inunfl“biblical heroes” atteringways,or cause ustolookatour they can fortable, us ethicallyuncom- ample, theycanmake Forex- of reasons. disturbing forarange Biblical textscanbe curricula. tively playinBible these disturbingtextsmightconstruc- that role important however, thevery Iwouldliketoconsider,turbing nature. orminimizestheirdis- that circumvents these diffi culttextsoftendosoinaway Eventhosewhoinclude cal narratives. it iscommontoomitdisturbingbibli- cly in culty

turbing texts is to address them anew,turbing textsis toaddress dis- Another methodofapproaching appears tobeadisturbingtext. ofwhatatfi and deeperappreciation context allowsforaninstructive Eastern individual. StudyingtheancientNear humanlife,andthedignityofevery ery thevalueofev- is ofequalvalueasserts eye civilization. Thestatementthatevery of stepinthemarch progressive a truly can beseenasamajormoraladvance, it bling andinneedofreinterpretation, rather thanitbeingalawwefi eyeisofthesamevalue, states thatevery lower socialstatus.Thus,whentheBible pecially whencommittedbythoseof heavily, punishedmore station were es- the victim.Crimesagainstthoseofhigh the socialstatusofperpetratorand murabi, basepunishmentsforcrimeson including thewellknownCodeofHam- lawcodes, Many ancientNearEastern inpenallaw.ally amajorstepforward codes, itbecomesclearthatwasactu- legal the contextofancientNearEastern thisbiblicalinjunctionin when onereads erally tomaimperpetrators.However, compensation,notlit- to paymonetary thistextastheneed binic lawinterpreted cept, asevidencedbythefactthatrab- adiffi that thisrepresents (Exodus21:23-25).Somefeel bruise” for woundforwound,bruise for burn, tooth, handforhand,footfoot,burn [email protected]. New York. Shecanbereached at cantorial schoolinRiverdale, gion, apluralistic rabbinical and of AcademyThe for JewishReli- ecutive vicepresident anddean Dr. Ora HornProusertheex- is cultmoralcon- nd trou- nd rst Sacrifice of Isaac, from a non-classical interpretive frame- by Rembrandt, 1636 work. Sometimes, our reading of Bible is fi ltered through an interpretation that has been passed down for centuries, and our inability to see past that interpretation can lead to diffi culty. Approaching the texts anew, without exclusive recourse to its ex- egetical history, changes the conversation presented by the text.

A good example of this is the very diffi cult narrative of the Binding of Isaac in Genesis 22. Readers of this text have long been troubled by the actions of both God and Abraham. The questions are well known to all of us. How do we understand a God who asks a man to sacrifi ce his son as a test? How do we make sense of an individual’s willingness to place his son on an altar? Traditional commentators address these questions in a variety of ways. Some portray God as helping Abraham to show how loyal he really was. Others defend God by saying that a test was really necessary based on Abraham’s earlier behaviors, perhaps not focusing on God enough after the birth of Isaac. For many readers, these types of answers do not satisfy our struggle with God or Abraham.

The willingness temporarily to put aside traditional interpretations and address the text anew can lead to alternative explanations. For example, the approach that Abraham was testing God as much as God was testing Abraham paints a very different picture of Abraham. By reading Abraham’s statement to his servants that both he and Isaac will return together after their sacrifi ce (Genesis 22:5) as truth- ful and confi dent rather than evasive For many readers, the traditional commentaries and deceptive, we can understand that perhaps Abraham had no intention of on the Akeidah do not satisfy our struggle with sacrifi cing his son. To the contrary, Abra- God or Abraham in the story. Perhaps Abraham ham wanted to make sure that the God to whom he was devoting his life would was testing God as much as God was testing not really ask him to go through with this him? Or what if we understand Abraham as hav- horrifi c action. ing failed the test? After all, God had already promised that Abraham’s descendants would come from Akedah suggests, Abraham were waiting Similarly, we might understand Abraham Isaac (Genesis 21:12), and if Isaac were for God to stop him, but ultimately had as having failed the test. What if we assume הידיעון to die, God’s covenantal promise could no intention of sacrifi cing his son, we are that God was dismayed that Abraham had not be fulfi lled. Why, Abraham thought, presented with a very different under- been willing to “sacrifi ce” every member would he sacrifi ce his son to such a de- standing both of Abraham as a character of his family? He already allowed Sarah to • HaYidion ity? If, as this nonstandard reading of the and of the diffi culties in this text. [continued on page 18]

[17] [18] Approaches הידיעון • HaYidion cept today. encourage behaviorsthatwedo notac- statementsin theBiblethatseemto are a disturbingtextistoaffi rm thatthere Sometimes, theonlyanswerwe haveto sensibilities thatitneedsto be faced. derstanding issodamagingtomodern popularun- framework, thecurrent or, tounderstanditinitshistorical thetextdifferently,sible tointerpret honestly. pos- Thatis,evenifitwere itclearlyand compels ustoconfront that ourdevotiontothebiblicaltext us withthediffi times are culties. There donothelp orrereading interpretation ofthetextissuchthatre- ing nature othertimesthatthe disturb- are There signifi are resolved, entirely meaning, andthediffi culties,thoughnot thetexttakesonnew and reinterpreting, putting asidethetraditionalreading, isthatby whatisimportant poses here, butforourpur-each ofthesereadings, behind isalotmore Of course,there kind bytheDivineemerges. forhuman- of Godandwhatisdesired understanding way, different then,avery thetestinthis Abraham again.Ifweread er verses,andGoddoesnotspeakwith angel whostoppedAbrahaminthelat- beginning ofthechapter, itwasonlyan While GodspokewithAbrahaminthe complicated. to be Sacred Bible Text, even whenwe findit cational statement: wethe whole considerthat our sacred literature isinandofitselfanedu- carefully,the difficulties andintimately with in to wrestle lovingly, Showing ourwillingness of distancingevidentinthenarrative. byapattern test. Thiscanbesupported until Godstoppedhim,thusfailingthe anddidnotstop such movesorgestures, of hisson?Abraham,however, madeno for Abrahamtopleadbetakeninstead ber ofhisfamily. CouldGodbewaiting is notwillingtosacrifi ceanothermem- God iswaitingforAbrahamtosayno,he he sentawayHagarandIshmael.Perhaps and monarchs, be takenbytwodifferent [continued from page 17] cantly altered. ships. what isoftenseeninabusiverelation- ing andabusivelanguagewhichparallels isalsoasuccessionoflov- ated. There andsheispubliclyhumili- restricted, abused, herfood,drink,andtravelare ofabuse.Gomerisverbally in terms withIsrael,isdescribed relationship is developedasametaphorforGod’s withhiswifeGomer,relationship which (chapters1-2),Hosea’s Hosea narrative to continueenduringtheabuse.In toSarahand is toldbyGodtoreturn comes somiserablethatshefl abused bySarah,and,afterherlifebe- condoned abuseofawoman.Hagaris both ofthesecases,wehavedivinely ofHagarandHosea.In the narratives A goodexampleofthatiswhenweread point. the day. That,however, onlyhelps toa refl Hosea were to assumethatbehaviorsdescribed in lost itspower. We donotneed certainly in anabusiveway, thistextwould have women to treat thenorm ing. Ifitwere ically becauseitwasmeanttobeshock- text workedinitsoriginalcontextspecif- tors alsorightlymakethepointthatthis today. accept webehaviors donot that to encourage seem that the Bible statements in Sometimes,there are to affirm wethat need abuse isdiffi ofspousal God condoningexpressions lifeissecondary. inreal this occurred Thequestionofwhether the problem. solve ally happened,thatdoesnotreally this issimplyanallegory, andneveractu- ofHoseaandGomer, insistingthat story to explainawaythediffi While commentatorshavelongsought culty enough.Commenta- of ective ofthenorms culties in the es she ees, gle anddevotion. andcherishing,strug- includes wrestling develop anintimacywiththe Bible that goals,however, shouldalsobeto mary some senseofbeki’ut.Among ourpri- andtohave methodological approaches, grasp thetext,tobeableunderstand of study. Yes, wewantourstudents to opinion, oneoftheindispensablegoals with theBible,whichis,atleastinmy modelingourcloseness choose, weare dents, whatevermethodormethodswe complicated textstogetherwithourstu- these By makingapointofaddressing texts? withourmost important struggle thetoolsto children Why notprovide deception andlessthanfulldisclosure? toBiblewasbuilton ing relationship attention—wondering iftheirlongstand- totheir bling textthatwasjustbrought aboutsometrou- that theyneverheard educations wonderinghowitispossible Jewish should wehaveadultswithstrong those diffi toconfront our studentstheopportunity when wefi nditcomplicated.It alsogives Text,the wholeBibletobeSacred even It showsourstudentsthatweconsider and ofitselfaneducationalstatement. diffi ingly, carefully, andintimatelywiththe lov- Showing ourwillingnesstowrestle point ofstudyingdisturbingtexts. involvesmakingaprincipled process Ultimately, ineachofthesecases,the type ofbehavior. Jewish community, this donotsupport Text, ofSacred devoted readers andasa world, tospeakupandstatethatweas issueofspousalabuseinour all tooreal It behoovesus,especiallyinlightofthe community bythelanguageandideas. asindividualsanda troubled we are tostatethat then bewillingforthrightly study theminalloftheircontexts,and diffi of focusingonthesevery my opinion,weneedtomakeapoint What dowewiththisdilemma?In isin literature culties inoursacred culties togetherwithus.Why cult texts, cult ¿ Victory for All at The Moot Beit Din Shabbaton

his spring, eighty students and pare a challenging case concerning Ruach Award Ttheir advisors from 21 schools worker’s rights. Each school’s team throughout the US and Canada comprised a Beit Din, a Jewish court, • Adelson Educational Campus (Las converged on southern Florida for this charged with solving the case using Vegas, NV) year’s Moot Beit Din Shabbaton and precedents from Halakhah. They sub- competition. This year’s students were mitted their psak, their written decision, Group A in high spirits right from the get-go: in January and received an evaluation they bonded over fun from the people in Florida • First Place: The Weber School icebreakers, teamed up serving as judges, the same (Atlanta, GA) to create rap songs, were judges who were present at unafraid to don amus- the oral competition. The • Second Place: TanenbaumCHAT - ing hats and glasses, and teams prepared for their Kimel Centre (Toronto, ON) took a boat tour of the presentations by condens- Intercoastal Waterway in ing the argument, often Group B Fort Lauderdale while enhancing it with informa- shouting “Support Jew- tive and amusing visuals • First Place: Tarbut V’Torah (Ir- ish education!” to quiz- or by working it up into vine, CA) zical onlookers. They a dramatic scenario (the also knew when to take union organizer confronts • Second Place: Milken Community things seriously, giving the rabbi!). The judges Jewish High School (Los Angeles, of themselves during the asked them questions that CA) chesed project where required the students to they cleaned up a river- think on their toes and Group C side park, pouring their hearts into the push themselves to consider the conse- student-led davening, delivering divrei quences of their decision. • First Place: American Hebrew Torah, studying advanced topics with Academy (Greensboro, NC) the teachers, and erupting in spirited In the “case” of the Moot Beit Din, the singing throughout Shabbat. cliché is true: every participant is a win- • Second Place: San Diego Jewish ner. A special mazal tov to this year’s Academy (San Diego, CA) The students had worked hard to pre- winners!

My three years at the Moot Beit Din have all been among the most uplifting Shabbats and most fun social experiences I’ve ever had, meeting so many great Jewish teenagers from around the US and Canada, forging friendships and learning from

הידיעון .one another. Moot Beit Din has really shaped who I am today

Eytan Palte, student, The Weber School • HaYidion

[19] [20] Approaches הידיעון • HaYidion In addition to a close reading of Tanakh,In additiontoa closereading a written in vacuum The Hebrew Bible was not tradition.as withinJewish scholarshipandcomparativeEastern aswell mythology Tanakh, informed withresources from Near ancient aReformthe way authorshowsThe that schoolapproaches ¿ byEricPetersiel Education Tanakh A Reform Approach to approaches thestudy ofTanakh.approaches have helpedtoshapethewayLeoBaeck Levy’steachings the basisofProfessor tion. Two keymessageswhichformed Jewish dialecticofbiblicalinterpreta- inthetraditional mirrored an approach us todeeplyinvestigateanyproblem, that multipleperspectivesbestenable this educationalphilosophyisthebelief in America.Inherent School inNorth World Baccalaureate ish International was authorizedlastyearastheonlyJew- incriticalthinkingand mindset centered in Canada,embracesaninternational dayschool Leo Baeck,theonlyReform School inToronto. holy textistaughtatTheLeoBaeckDay derstand Torah andhaveshapedtheway to infl Levycontinue driven homebyProfessor Thelessons and thewisdomliterature. ries ofthekings,minorprophets, andhumaninsightinthesto- narrative metothedepthof this classintroduced the Hebrew Bible.WhileIwasfamiliar the Hebrew wasall24booksof reading required was aTanakh, andthe inanyform, opener. Theonlytextforthecourse studies atMcGillUniversityaneye- toJewish Levy’sintroduction B. Barry was nottheonlyonewhofoundRabbi Torah rabbi,butI anOrthodox from uence mythinkingonhowIun- stories ofShoftimandYehoshua, with Torah themajor andcertainly outlookon developed aReform t issomewhatparadoxicalthatI work exploring racialinequalityinthe theirunderstanding ofthisseminal pare of atext;ourCanadianstudents com- ploring thebiasweputintoour reading isavitalelementforex- of anyliterature which inflread thecontext uence howwe in Atlanta.Understandingthefactors with studentsatTheDavisAcademy study thewayourstudents not dissimilarfrom Itis study ofalltexts,ancientormodern. forthe asimilarprocess help uscreate These fewexamplesappliedtoTanakh inspiration. day alsohighlightsthepotentialdivine the moralitycodebywhichweliveto- of it speakssodeeplytotheformation That we musthighlightforchildren. the day, isoneaspectofthetextwhich of rah, especiallyagainstthebackground inTo-legal andmoralcodepresented ofthe young age.Theinnovativenature of Tanakh, a amessageweteachfrom context derstanding thelegalandliterary thanusefulinun- more Gilgamesh are with Hammurabi’sCodeandtheEpicof it.Afamiliarity historical worldaround the holytextand the parallelsbetween our studentstosee students, wetooteach eager undergraduate Tanakhpresented to Syriac. Andjustashe cluding Aramaicand mitic languages,in- and arangeofSe- cultures studied ancientNearEastern text. Idevelopedaloveofarchaeology, text andstorieswithinahistoricalcon- Rabbi Levyhelpedmetoviewbiblical To KillaMockingbird together phenomena. them othertheoriestohelpexplainthe flexistence ofagreat ood,andweteach do, thatperhapsthisisevidenceofthe abletohypothesize,justasscholars are possible thatsuchsimilarityexists.They withhowitiseven must cometoterms Students in amyriadofothercultures. isstunninglysimilartothose in Bereishit that thefl (orstories)presented oodstory of Torah cannothelpbutacknowledge ples offl oodmyths.Acriticalinvestigator ample, studentsstudyavarietyofexam- thesamelens.Forex- through cultures inother similarworldliterature explore Tanakh, through presented studentscan theAncientIsrael world whichsurrounds withabasicunderstandingofthe Armed Atlanta. peers from South withtheunderstandingoftheir The most basic example is the presence The mostbasic exampleisthepresence asasingular historicalaccount. ishit read tomakeBere- “explained away”inorder by thecontradictionswhich must be oftenstruck Theyare described there. the twostoriesofcreation and compare fi the at theirlevel,Grade7studentsread Torah Learning from toengagestudents Joel LurieGrishaver’sclassicmaterial historiography.of contemporary Using is ourneedforittofi tintothepatterns Torahinterpreting world inthemodern wehavein struggle Perhaps thegreatest The isnot Bible ahistory book rst two chapters of Bereishit sideby rst twochaptersofBereishit at [email protected]. Toronto, Ontario. Hecanbereached the Leoat BaeckDay Schoolin Eric Petersieltheheadofschool is of water and then the sudden absence of it in the second chapter of Bereishit, A critical investigator of Torah cannot help but which provides an opportunity to explore acknowledge that the ﬂood story (or stories) pre- the reason for the existence of Torah, and how we fi nd meaning in it. Profes- sented in Bereishit is stunningly similar to those sor Levy fi rst opened the possibility for in a myriad of other cultures. us that even the Masoretes had a variety of Torah texts before them from which to winnow a defi nitive scribal tradition, tory of human existence and the Jewish views of sex, how stunted would we be evident as far back as the disagreement people, the door is now open for each as adults? in Kiddushin 30a as to which letter is the child, as it was for me, to move from a middle in the Torah (which simple count- superfi cial acceptance of the historicity Our job as educators is to equip students ing demonstrates is far off the center of of Torah to a more mature study of the with the skills and background neces- our accepted Masoretic text today). nuance and divinity in a text rife with ap- sary to continue the quest into a ma- parent contradiction. ture understanding of the mysteries un- Once students can accept that Tanakh is veiled through the study of Jewish text, not linear or perfect, that it possibly uses Armed with a modern approach to the the most notable mystery being the role parable as a literary technique and that study of Torah, our students must grapple of God in our lives and our own Jewish in the ancient world two separate and with mature insights into the text and its identities. If straightforward logic dem- contradictory stories of creation could impact on our Jewish lives. Rabbi Elyse onstrates that Torah cannot be a trusted exist side by side, they are forced to Goldstein teaches that the average adult historical account, then what is left for us, search more deeply for their own mean- Jew’s understanding of God is stunted for our students, to cling to? Giving stu- הידיעון ing in the text. For me this epiphany is and immature, as many have stopped dents the tools to investigate such com- the most satisfying moment in the study considering theology seriously after cel- plex existential questions provides one of Jewish text. Freed from the shackles ebrating Bar Mitzvah. If we similarly held of the core elements of our educational • HaYidion of having to view Tanakh as a linear his- onto pre-teen views of love, of adolescent [continued on page 55]

[21] [22] Approaches הידיעון • HaYidion ings from contemporary Israel. sourcesputting biblical indialoguewithsongsandwrit- problemthe of Tanakh’s relevancetodayto students by A leadingJewisheducatorinArgentina approachesthe ¿ Redesigning to Tanakh Curriculum In thedawnof the newcentury, wefi dowestand today? Where the doorstoinsightandquestions. conveyed passionandlove opened rience, alwaysmediatedbyteacherswho itwas,inmy personalexpe- interrogate withthetextandcontinueto disagree This possibilitytodialogue,converse, students. whatwehadexperienced as recreating worked inJewisheducationinsistedon convictions. Atthetime,thoseofuswho our people,nomattertheirreligious memberof Tanakh andeachevery bondbetweenthe light theunbreakable tohigh- “Chai” (quotedabove)inorder I didnothesitatetotaketheversesof whileconversingwiththetext, I learned everything from And justasitisinferred will speaktomygrandchildren.” thatit ents, itspeakstomeandItrust mypar- andgrandparents, grandparents conversed. Ithasspokentomygreat- have writings inthisbookmyforefathers sefer Tanakh the withmyhand:“With complete certainty, holdingontothe with youngstudents,Iusedtosay, with Until recently, of theimportance by Ehud Manor Batia Dragovetsky-Nemirovsky myself, today?”) From “Chai”by myself, today?”)From yesterday tomyfather.yesterday And that mygrandfathersang Meet Students Our Today ani...?” mol le-aba,/Vehayom, e hashirshe-sabasharet- lessons andconversations tion wasagiven.During Tanakh inJewisheduca- (“This isthesong nd the learners and the culture andsymbolic andtheculture the learners or shehastoactasamediator between transmitter.The teacherisnotamere He prepared. for whichtheyhaveneverbeen properly lenges anddiffi of Tanakh pedagogy. Theyfacechal- training inthefi formal er received say butmanyTanakh teachershavenev- totheeducators,itissad to In regards tions thatmovethem. and ques- theinterests tions distantfrom bytheteachersaswell—asfi probably bythestudents—and perceived ries are strange. Someofthemessagesandsto- and incomprehensible guage, foreign, lan- the student,speakinginadifferent andauthenticityfor tent losesrelevance milim of verse, inthemiddleofaswarm chapterafterchapter,spires verseafter settings, thestudyofTanakh tran- In someeducational diffi excessive idiomatic inal language,without the Tanakh initsorig- up,toread they grow to enablestudents,as in order instruction language to Hebrew schoolsthatdevotesuffi tary fewelemen- are In myexperience,there aboutManor’squestion. concern tion asakeytocontinuityshouldfeel aboutJewisheduca- person whocares univocal asitwasinthepast,andevery valuesisnot days, thedebateregarding scenario.Nowa- ourselves inadifferent culty. (explanation of words); thecon- (explanationofwords); culties intheclassroom cient hours cient bi’urei eld c- them shape their own learning journey? journey? them shapetheir ownlearning want themtoknow)?Howcan wehelp for(andnotonlywhatwe they searching the students?Whatare ests: Whoare about themandtheirtraits inter- the young,we’dhavetoask ourselves theTanakhexperience ofreading with thewonderful toshare When preparing spirituality containedintheTanakh. of timesweface,thesource the troubled today andthatallowsustorediscover, in relevant to thethemesandissuesthatare byquestionsrelated dialogue nurtured perspective ofdialoguewiththetext.A thestudyofTanakhproach this from We shouldencourageteacherstoap- choose itformyselffi todosobecauseI joyable andimportant display it,transmititandteachit.Itisen- belongs tome,itenrichesIwish to feel“thismattersme,itsmessage able commitment.We havetobeable tute toeachofusteachersanunavoid- shouldconsti- multiple interpretations oftheBiblicaltextinits The appreciation tothestudent. thatisrelevant approach ate materialstobeusedinclassandan gies enablingteacherstoselectappropri- strate- velopment ofteaching-learning knowledge ofthefi notonlyadeep Itrequires undertaking. of Jewishtradition.Thisisnotaneasy convinced thattheybelongtotheworld andbe and familiaritywithoursources theirownclosenessto dents canperceive language ofourpeople,sothatthestu- [email protected]. Argentina. Shecanbereached at Vaad HachinuchHakehilatí in the generalthe is of director Batia Dragovetsky-Nemirovsky eld butalsothede- rst.”

How can we help them be aware of the resources and opportunities they can discover in this unending source of wisdom? How can we enable them to access and manage these possibilities?

Recently we celebrated Passover. If in our Tanakh classes Pass- over is reduced to the enumeration of customs and laws, the tale of the birth of Moshe and the exodus from Egypt, we would have just been good transmitters of “knowledge.” If we can man- William Davidson age to work with our students (starting from their own personal experiences and their interests, using multiple resources) on the Graduate School of value that the concept of freedom has in our tradition and to our people; if we can explore the meaning of the formula zeicher litziyat mitzraim (a reminder of the exodus from Egypt) in our Jewish Education daily prayers; if we spend valuable time analyzing the role given to women in Exodus, we can probably add meaningfulness, rel- Deepen your knowledge evance and authenticity to the experience of studying Shmot. Enhance your credentials Expand your network The teaching of the Tanakh and the adequate selection of what and how to teach continues to be an important matter to our Jewish education system. We know some of the issues that chil- Study with one of the most dren and young adults care about: ecology, injustice, the horrors outstanding Jewish Education faculties of war, hunger, the rights of the weakest, among other topics. in North America. Each and every one of these issues lends itself to discussion based on Biblical sources that are put in conversation with material from different sources, such as newspapers, magazines, prose The Master’s Program in and poetry, etc. Jewish Education I propose the following text by singer/songwriter Ehud Banai offers a variety of options: as an example: 9VnHX]ddaIZVX]^c\ meZg^Zci^Va:YjXVi^dc: יום כדור הארץ HncV\d\jZ:YjXVi^dcVaAZVYZgh]^e hiVcXZAZVgc^c\Egd\gVb^9 מדברים עכשיו לא מעט על מצבו העגום של כדור הארץ ואני שומע, כולם אומרים,חייבים בדחיפות לעשות משהו כמו: יום ללא מכוניות, יום ללא רכבות, יום ללא מטוסים, יום ללא אוטובוסים ואופנועים, יום ללא The Doctoral Program for aspiring scholars עישון, יום ללא עשן, יום ללא מכונות כביסה, יום ללא מיבשי כביסה ,יום and professionals working in the ﬁeld offers three ללא מדיחי כלים, יום ללא טלפונים, יום חיסכון באנרגיה, יום ללא בישול, :different schedules יום ירוק, יום כחול, יום סגול, יום ללא תאונות, יום ללא עבודה, יום ללא לחץ, יום עגול. jaa"I^bZEVgi"I^bZ:mZXji^kZ9dXidgVaEgd\gVb; ואני אומר:

.Full-tuition fellowships are available יש לנו יום כזה מאז שאנחנו זוכרים את עצמנו כעם. יש לנו יום כזה מאז ומתמיד. מאז שנברא העולם. יש לנו את השבת, כן, שבת, רבותי, שבת! שבת זה הרי היום הטוטאלי למען כדור הארץ. זה טוב לאויר, זה טוב לאדמה, זה טוב לכביש, לים, למים,ולרוח לנשימה dgbdgZ^c[dgbVi^dcVWdji; ולנשמה,זה זמן איכות לסביבה, זמן איכות למשפחה, זמן איכות למנוחה... I]Z9Vk^YhdcHX]dda! eaZVhZXdciVXi6WWn:^hZcWZg\Vi ”ויברך אלוקים את היום השביעי ויקדש אותו .or [email protected] 678-8022 (212) כי בו שבת מכל מלאכתו אשר ברא אלוקים לעשות“

Earth Day הידיעון These days we speak a lot about the sad state of the Earth and I hear everyone saying, We need to do something fast like: a day without • HaYidion [continued on page 24] William Davidson Graduate School of Jewish Education www.jtsa.edu/davidson [23] [24] Approaches הידיעון • HaYidion made itholy “And Godblessedtheseventhdayand quality, rest quality… time forenvironmentalquality,family wind andbreathing andthesoul;it’s highway, forthesea,water, forthe for theair, goodforthe goodfortheearth, Day. It’sgood Earth Shabbat istheperfect bat! We havetheShabbat,yesmyfriends,Shab- ever. Fromthetimeworldwascreated. We havesuchadayfromthattimeandfor- remember beingapeople. We havesuchadayfromthetimethatwe And Isay: sure, aroundday. a daywithoutwork,pres- day, avioletdaywithoutaccidents, day withoutcooking,agreen day,ablue without telephones,adaytosaveenergy, a a daywithoutwashingmachines, smoke, adaywithoutwashersordryers, cles, adaywithoutsmoking, planes, adaywithoutbusesandmotorcy- cars, adaywithouttrains, [continued from page 23] T make earlychildhoodeducation inour to inorder learning andshared port mutualsup- practitioners istoprovide The purposeofthisnewnetwork of its ownlistserv. toourschoolsandhost vital relevance callsonissuesof monthly conference on May22nd.Thenetworkwillhold Education, helditsfi ECE, anetworkforEarlyChildhood leaders hastakenwing!Reshet andlay works ofprofessionals he fi rst ofmanyanticipatednet- call rst conference RAVSAK the Announces Launch of Reshet ECE references taken from theTanakh. takenfrom references withinBanai’stext,the ation andsearch, We’ll adialogueaboutthissitu- promote God haddone.” For onitHerested fromallHisworkthat education in the Diaspora.education in the generalthe keysto reach ofJewish objectives in knowledge, routine andskills, beoneof will based essentially onmeaningratherthan only To forth anewwayteaching set of Tanakh, the verb seventh dayofShabbath,andhighlight the ofthecreation, the initialharmony We beginourpaththoughthetaleof 25:23). tuity, forMineisalltheland”(Vayyikra “For thelandmustnotbesoldinperpe- dents tostudythisverseinchavruta: yovel (jubileeyear),andbyguidingstu- such asshemittah(sabbaticalyear)and Tanakh from by highlightingprecepts 2:15).We it(Bereishit protect continue earth: earth: the toward sion ofhumanresponsibility 2:3).We(Bereishit includethedimen- Florida, forspearheadingthisnetwork. Community DaySchoolinGainesville, theheadofschool atB’naiIsrael Ford, Our thanksgotoDebby Kinman- in ReshetECEsettheagenda. fi well ascommonchallengesfacedbythe tuitionandaffordability,promotion, as school andotherresources, curricular thesharingof newresearch, important practice, include modelsofeffective as possible.Topics ofdiscussion might schools asexceptionalandenriching theparticipants eld. Mostimportant, leovda uleshomra לעשות , la’asot , todoormake , toworkand tion! the fi strengthening yourschool by tostrengthen portunity Don’t missoutonthisexciting op- the network. [email protected] toaddyourname et ECE.ContactDr. ElliottRabinat inResh- years, iswelcometotakepart forthose of schoolwithresponsibility ECE director, oraprincipal orhead gram, whetheraspeciallydesignated your school’searlychildhoodpro- Anyone whoistheadministratorof this planet. inhabitantsof and weare thetemporary God created thisworldandthelifeinit nordoesitexistonlyforourbenefi forts, world hasnotbeendecidedbyhumanef- a creation ofGod.Theexistencethis ithouses andeverything that theearth First andforemost, ourtraditionproposes the voicesoftexts: we closetheactivity, wecansummarize fl ofourstudents,in- and interpretations andlistentothemultipleviews group ourthoughtswiththeentire Let’s share During a great part of the 20th century ofthe20thcentury part During agreat for it. creation, andourdutyistocare andwork ones responsible fortheorder establishedin We, ascreatures withfree will,are theonly uenced bytheirownexperiences.When eld ofJewisheduca- [continued onpage 33] t. ¿ הידיעון • HaYidion

[25] [26] Approaches הידיעון • HaYidion through Education Tanakh Advancing 21st Century Skills spective intoourstudents’lives. thatourlessonsinstillaTorahassure per- gogical practicecanguideusonhowto lives.Twenty-fi future toTanakhdents relate nowandintheir inhowourstu- a meaningfuldifference mine our destination. In this approach, mine ourdestination. Inthisapproach, toolstohelpusdeter- hasprovided nary oftheJewish TheologicalSemi- Project The Tanakh andBenchmarks Standards Wagner addresses. end upwiththe“achievementgap”that know andtobeabledo,theycould mindful ofwhatwewantourstudentsto not Ifweare we mayendupanywhere. webeginajourney,tion inmindbefore that whenwedonothaveadestina- thinking stresses imagination. Current andcuriosity and analyzing information, written communication,accessingand oral and effective and entrepreneurship, fl networksandleadingbyin- ration across solving,collabo- thinking andproblem skills tosucceedintoday’sworld:critical anddevelopseven dents mustacquire Gap In hisbook educational theorists. Tanakhtoday’sthe aimsof educationinlinewith leading taketo bring Freundel schoolscan shows aprocessthat ¿ uence, agilityandadaptability, initiative we all share. HowweteachITwillmake we allshare. by oyWge positsthatourstu- , Tony Wagner SharonFreundel ne of my Tanakh professors, in professors, ne ofmyTanakh Torah, Nevi’imandKetuvimthat defense ofhischosenacademic study oftheancienttexts to engagestudentsinthe specialty, wouldsay, “Every- to ourJewishheritagethan itor thing elseisaround edge ofandcommitment about it;thisisIT.” Com- better waytoinstillknowl- munity dayschoolshaveno The GlobalAchievement peda- rst century the teacherfi eral) meaningof aTorah textandfi By defi Solving Critical Thinking Problem and mentioned above. ofacquiringtheseven skills the journey in move forward children 21st century andBenchmarks,our with Standards of Tanakh oflearning andtheprocess boththecontent the world.”Through commitments, andwaysofexperiencing theirvalues,moral informing resource, own sakeandembraceitasaninspiring will developaloveofTorah studyforits biblical textinHebrew,” and“Students ofthe dent andliterarilyastutereaders “Studentswillbecomeindepen- dards: Tanakh. We teachprimarilytotwostan- totheteachingof Benchmark approach and its secondyearofusingaStandards Nation’s Capitalisin Day Schoolofthe The JewishPrimary sential questions. the bigideasandes- ways keepinginmind lessonplans,al- create work doestheteacher initial refl skills. Onlyafterthis knowledge andhigher-order thinking Bloom’s Taxonomy, utilizingbothbasic assessmentbasedon and aperformance goingtoencounter,the studentsare totheunit tial questions(EQs)relevant as enduringunderstandings—andessen- identifi able todo.Followingthat,theteacher toknowandbe she wantsthechildren es bigideas(BIs)—alsoknown n to,lann h eht(lit- thepeshat nition, learning eto and ection rt fi rst outwhatheor gures gur- confront toughissues. confront have done?”makeevenyoungstudents Lot,whatwouldyou and “Ifyouwere “Was righttoargue withGod?” Avraham skills.Suchquestionsas problem-solving which developtheircriticalthinkingand theseandothermajorideas confront tion andindependentpractice,students guidedinstruc- people’s actions?”With forother weresponsible what extentare tohelpothers?”and“Toresponsible questions like“To we whatextentare consequences” togetherwithessential to dowhatisright”and“Actionshave big ideassuchas“Take responsibility 18-19),studentsencounter (Bereishit SodomandGomorrah of destruction of thestory example, whenlearning ofEQsandBIs.For the formulation Benchmarks advancetheseskillsthrough and Standards ing andproblem-solving. incriticalthink- exercises this represent what moralmessageswemaygleanfrom ing outwhattheAuthoristellingusand the class.The dialectical discussionsin theirfi to present of accord theirown, andcometosomesort press to listensomeoneelse’sopinion, ex- messages containedinthem,they learn late textortodissectpesukim andthe andtrans- toread inchavruta dents are of teachingcollaboration.Whetherstu- amethod provides learning Chavruta by Leading and Influence Collaboration across Networks [email protected]. Capital. Shecanbereached at Sharon. the Nation’s Dayish Primary Schoolof the Jew-Hebrew andJudaicstudiesat Sharon Freundel is the director of the director is nig to ndings The Destruction of Sodom and Gomorrah, John Martin, 1852

chavruta are intrinsic to Jewish learning, In Task 1, students produce a comic strip which as illustrated in Chagigah 16a: “Hillel and Menachem did not debate; Menachem summarizes the story beginning with Avraham’s left and Shammai entered.” We know conversation with God and ending with Lot’s es- about Hillel and Shammai precisely because they disagreed. Who has ever heard cape from the city. Task 2 is an advice column for of Menachem? Lot, Task 3 an editorial on whether Lot should have

Agility and Adaptability been rescued.

In the early grades, students learn Tanakh teachers add the layer of parshanim, the order thinking questions such as “What is stories such as those of Creation, Noah’s students possess another methodology the moral message that the Torah is try- Ark, the forefathers and foremothers, and for delving into the Torah text, while still ing to teach us in the story of Sodom?” the slavery in Egypt and redemption from utilizing previously learned methodolo- Each child can relate to the text accord- it. They may learn parashat hashavua, be- gies, developing their agility in applying ing to what resonates for him or her, and ing exposed on a weekly basis to stories different modes to learning Tanakh. not infrequently, we hear from parents from both peshat and derash perspectives. that their children have come home and By third grade, they need to confront the Initiative and Entrepreneurship shared what a particular text means to text differently, as the approach to text them. will change. In addition to listening to Once the children have been introduced stories, they learn to read and parse the to the methodologies of Standards and Effective Oral and Written verses, drawing meaning from each word, Benchmarks, the teachers give them more

הידיעון Communication and to differentiate between the text itself latitude to make the texts their own, and midrashim derived from it. For some, whether by coming up with their own Performance assessments are written us- this is a stark awakening. For others, it of- EQs and BIs after perusing and chunk- ing an engaging scenario, as explained • HaYidion fers an exciting development. Once the ing verses, or by responding to higher- [continued on page 28]

[27] [28] Approaches הידיעון • HaYidion or sheshouldbe abletodoanindepen- graduates,he time theaveragelearner spiralingand cumulative.Bythe are benchmark skillsforallofthe standards The androots.” words nizes repeating inverbsand nouns,”and“Recog- roots verb prefi text onmultiplelevels:“Understands facilitate analysisofthemeaning benchmarks helpthemdevelopskillsto to accessandplacethetext.Additional ing thisknowledgeallowsthechildren chapter, andverseofTanakh.” Hav- betweensection,book, “Differentiates Five BooksofMosesinHebrew,” and ofthe thenamesandorder “Articulates “Knows thealpha-numericofHebrew,” the biblicaltextinHebrew”—include of pendent andliterarilyastutereaders 1—“studentswillbecomeinde- dard Some ofthefi Information Accessing Analyzing and thoughts andideas. bothverbalandwritten pose andshare studenttocom- assessments forevery classdiscussionsandformative through teachers giveanumberofopportunities addition, duringthecourseofeachunit, manner.it inanintelligible,coherent In communicate; theymustcommunicate whattheywantto to thinkthrough Notonlydotheyneed they undertake. tion willlikelybekeytoanyenterprise writtencommunica- students, effective cludes awrittenassignment.Fortoday’s has taught. teacher the rather learned than what actually the studentsmeasurements have ofwhat forteach it. calls they more It how objective teach and they what much more about approachThe encourages to reﬂect teachers assessmentin- performance tion ofevery scenario orwhatthetasks,atleastapor- in thenextsection.Nomatterwhat two measuringvariousskillsasoutlined assessing basicknowledgeandtheother below. tasksthenfollow:thefi Three [continued from page 27] xes andsuffi rst benchmarksinStan- xs” “Identifi xes,” rst es skills. both lower- andhigher-order thinking tasksincorporate be saved.Thesethree to dik ornotandwhetherhedeserved an essayaboutwhetherLotwasatzad- overhisvisitors,andcomposing to turn askhim what todowhentheresidents givingLotadviceon Sodom narrative, ofthe tasks mightbe:writingasummary example, intheSodomunit,three intheTorahmaterial learned text.For analysisandevaluationofthe mastered howeachstudenthas sessment measure as- The lattertwoskillsinperformance unseentext. and analyzingapreviously dent leyningortranslating,explaining, the editorialpage aboutwhetherLotde- and Task 3callsforanopinionpiece on advice columnonwhatLotshould do, thecity.from Task 2involveswriting an with GodandendingLot’s escape conversation beginning withAvraham’s comic stripwhichsummarizesthestory Taskpaper articles.” 1thenbecomesa thefollowing news- called intorecreate ment toitsoriginalstate),havebeen thedocu- ofrestoring toration (theart years. You, indocument res- anexpert andlefttotheelementsfor3,700 desert becauseitwasinthe paper wasruined STROYED!!!’ Unfortunately, thenews- with theheadline‘SODOMWAS DE- thetimeofAvraham a newspaperfrom of remnants discovered ologists recently nario mightbesomethinglike:“Arche- example ofSodom,theengagingsce- increativity.exercise tothe Returning assessmentbecomesan performance in an“imaginationmode,”sothatthe gaging scenario.Thisputsthestudents mance assessmentbeginswithanen- perfor- Asmentionedabove,every ImaginationCuriosity and each part ofthetaskastheycompleteit. each part list, sothatthestudentcancheckoff opinion. Eachtaskcomeswithamastery theTorahquotes from tobackupthe thestatedpositionwith sons supporting rea- tobesaved,includingthree served skills. the knowledgeanddevelopingtheir dealof themselves uncoveringagreat withthestudents od isconstructivist, what theteacherhastaught.Themeth- ratherthan dents haveactuallylearned ofwhatthestu- jective measurements ob- how theyteachit.Itcallsformore aboutwhattheyteachand much more encouragesteacherstorefl proach seen otheradvantagesaswell.Theap- with othermethodologies.We have thantheydid assimilatemore certainly assessmentsaswell.They performance using EQsandBIsenjoydoingthe thattheylovelearning Students report learning IT.learning indeed, theywillspendtheir lifetimes ing theworld”)intoourstudents, then commitments, andwaysofexperienc- theirvalues,moral informing resource, own sakeandembraceitasan inspiring will developaloveofTorah studyforits 8(“Students instillStandard we truly rather thanasagradeschoolactivity. If Tanakh asalifetimepursuit learning fi proach Thisteachingap- expertise). (breadth beki’ut ratherthan (depth expertise) derstanding thatitlendsitselftoiyyun thismethodologyun- need toapproach fi assessmentcantakeupto performance onemonth,andthe is approximately timefor eachfullunit mum instructional to teach.We have foundthatthemini- dealoftime Each unitalsotakesagreat unit. the goalsteachertargeted forthat over students didnotachievemastery demonstratedthatthe haps theresults assessment itselfwasconfusing,orper- assessments.Perhapsthe performance ofthe basedonresults it needsrevision Even afterafullunithasbeenwritten, dealoftimetodevelop. takes agreat Eachunit lenges withthisapproach. We somechal- havealsoencountered ve classperiods tocomplete.Schools ts mostnaturallyifwe lookat ect ¿ The Melton Centre for Jewish Education The Hebrew University of Jerusalem

A new one-year-Masters Degree (MA) Program in Jewish Education

The Melton Centre for Jewish Education announces a new Masters Degree (M.A.) Program. The program is designed for professional educators able to spend a year of studies in Israel. The Melton Centre at the Hebrew University of Jerusalem has designed a new individualized, multi-disciplinary academic program that will take place over the course of one calendar year. It is intended for educators in formal and informal frameworks who are interested in the social sciences, educational philosophy, and Jewish Studies, in the practice of Jewish education and in questions of culture and identity. The program consists of 40 credits which can be completed in one calendar year.

Tuition scholarships and modest stipends are available for exceptional students enrolled full-time.

Requirements for admission: B.A. degree which meets Hebrew University requirements for acceptance to an MA program. Candidates with insufficient background in Jewish Studies and/or Education may be required to take additional prerequisite courses. הידיעון • HaYidion For further details, please contact: Eti Gershon-Cohen, Secretary of Student Affairs, telephone 02-5881282, [email protected] Further information regarding our various programs can be found at: http://melton.huji.ac.il [29] [30] Jewish Leadership הידיעון • HaYidion “right” one. to choosea ing interpretations rushing inmindwithout nitive pluralism,”two ormoreto hold conflict- the ability authoradvocatesThe for using Tanakhto cultivate “cog- facing atextwith multiplecompelling of Thestruggle I feltasenseofrelief. ¿ Faces of Torah Teaching the Seventy one isright ies onthisverseifIdon’tknow Rashi andRashbam’scommentar-learn don’t understandhowIamsupposedto calmly, “Ididn’tspeaktodaybecauseI wasalright.“Yes,”if everything shesaid the classincompletesilence.Iaskedher sights toourclassdiscussions,hadspent tributes thoughtfulandsophisticatedin- about. Thisstudent,whoalwayscon- with thestudentIfeltmostconcerned At theendofclassIfollowedup uncomfortable. to becomeincreasingly somestudentsseemed interpretations, continued tostudythetwocompeting students thiswasunsettling,andaswe Formanyofthe peting interpretations. by whichtodecidebetweenthecom- wasnoclearcriterion There resolution. inthetextandhadnoobvious repetition onanapparent studyingcentered were ing betweenthem.Theambiguitywe the focusofclasswasnotondecid- incompatible explanationsofthetext, at Although thecommentatorsarrived by Ziva T. Reimer .” single textualambiguity. different resolutions ofa resolutions different at two parshanim’s very at twoparshanim’svery the morning looking the morning trated. We had spent seemed visiblyfrus- tators), mystudents shanim (commen- focused onpar- in aShemotunit in alesson hile engaged which preciate mystudents’needtohave one, preciate goal.Iunderstand andap- a different teaching strategywith I haveadifferent moral criteria,ortheologicalcriteria. ambiguity isbetter, be it textualcriteria, ofthetextual ing whichinterpretation I donotgivethemcriteriafordetermin- steps tofi about each.Idonotgivemystudents andtoconsiderwhatiscompelling room inmyclass- commentary with aparticular siding from age mystudentstorefrain Iactivelyencour-between bothreadings. lution, Ichoosetosuspendmystudents Ratherthanseekingreso- interpretations. confl choice abouthowtoapproach confl two parshanim, wewillinevitablypresent Ifweteacheventwo ing interpretations. counter twoconfl Tanakh classtoen- It isnotunusualina the struggle. ed hertoexperience fi give herastrategyfor ing atthatmomentto answer. NorwasIwill- one.Icouldnotgiveheran the wrong therightoneandforget could remember ed toknowwhichwassothatshe Shewant- right andonehadtobewrong. hadtobe could notbothbecorrect—one My studentfeltthatRashiandRashbam for herageanddevelopmentalstage. to experience.Thedilemmawasfi Ihadintended formystudents struggle the choose betweenthemwasprecisely withoutknowinghowto interpretations guring itout.Iwant- Eachteacherhasa icting readings. gure out which reading is right. outwhichreading gure ict- icting tting Moshe intended tokill,whetherthe Moshe knowsheisaHebrew, whether possibilities.Whether many interpretive with ambiguitiesinthetextthat invite confronted (Shemot 2:10-2:13)weare ofMoshestriking theEgyptian the story larly inourTorah study. Whenwestudy We knowthisandexperienceregu- ofTorah. multivocalnature herently all iswithinit,”he’srefl dekula ba 5:22,“ Pirkei Avot seventy faces.WhenBenBagsaysin job astalmideiTorah isto uncover those seventyfacestotheTorah. are there Our pression ofthisis pression Theclassicrabbinicex- Jewish learning. of of cognitivepluralismliesattheheart believethatthedevelopment I strongly ralism development ofwhatIcall the promotes This pedagogicalapproach isbetterthananother.that onereading concluding prematurely before reading students howtobeableconsidereach a liminalspace.Mygoalistoteachthe with to developthestudents’comfort Mystrategyis ing oneofthereadings. intofi student thenrushes isright.The knowing whichreading anxiety. Shefeelsdestabilizedbynot with sheresponds with tworeadings, Whenastudentisconfronted this desire. any text.Mygoalistopushbackagainst of reading question—one rightandtrue answerforany uniquely rightandtrue [email protected]. chusetts. Shecanbereached at Academy in Waltham, Massa- Literature at Gann Department Ziva T.Reimer . ,” “Turn itoverandover, for teaches in the Biblical shiv‘im panimlaTorah Hafoch bavehafoch ecting onthein- rmly support- rmly cognitive plu- , The Rylands Haggadah: The Plagues of Wild Beasts and of Cattle Disease (right); The Plagues of Boils and of Hail (left), Catalonia, 14th century

Egyptian was striking the Hebrew in an The other was a smart, angry, Orthodox their identities to each other in a way unusual manner, all of these questions student who was reticent to engage be- that the other could hear. The medium are left unanswered in the text. When cause he was unsure whether Tanakh in through which they could express them- we turn to our canon of commentary we a pluralistic high school qualifi ed as “real selves was the study of Tanakh, the skill are confronted with both condemnation Tanakh.” Because of my belief in the that allowed them to hear each other’s of Moshe and defense. One midrash says power of text study I decided to make experience was cognitive pluralism. that for this crime Moshe was not allowed them a chevruta, a learning-pair. to enter Israel, while another midrash fi lls Through their comfort with generat- in the ambiguities of the text to build a Studying I Samuel chapter three, the two ing multiple interpretations around the clear defense of Moshe’s actions. students quickly fell into a debate about meaning of the text, my students were whether Eli was gay. My atheist student able to consider readings that might not As we see, our tradition demands mul- eagerly expounded his theory that Samuel toe their ideological line. My students tiple readings. Yet how can we uncover and Eli were in a homosexual relation- could try on ideas through interpreta- all seventy faces if we can only tolerate a ship. His chevruta listened intently as tions. Most signifi cantly, they could begin single reading at a time? The true richness he pointed out the various words in the to dialogue with one another about the of Torah study is the ability to appreciate text that supported his theory. Soon, his issues that matter most. the unique insight of each of the seventy faces. Through teaching my students the My student felt that Rashi and Rashbam could skill of cognitive pluralism, we grant them access to the full depth of Torah study. not both be correct. She wanted to know which was which so that she could remember the right Having made the case for teaching in this style, let me illustrate what facility one and forget the wrong one. with cognitive pluralism looks like. Here is a story of two students who, over the chevruta responded with equal eagerness. In a Jewish and global world that has be- course of a year in my class, developed The problem with this reading, accord- come increasingly divided and polarized, their skill of cognitive pluralism. One can ing to the Orthodox student, was the a good Tanakh education focused around see how they are able to use this skill to misunderstanding of the meaning of the cultivating the skill of cognitive pluralism get at important identity questions. Last Hebrew root of “lie down.” He explained serves as a strong defense against intoler- year, in a 9th grade class, I had two dif- to his chevruta that they need only do an ance. Textual ambiguities in Tanakh can הידיעון fi cult students who both struggled in intertextual Tanakh search to fi nd its real and should serve to develop the skill of my class. One was a smart, angry, atheist meaning. The two students agreed to do hearing and considering other opinions— student who refused to engage because the search together. In watching this pro- a skill that lies at the heart of Jewish learn- • HaYidion he had decided that he did not belong. cess, I saw two students begin to explain ing and Jewish living. ¿

[31] [32] Jewish Leadership הידיעון • HaYidion and Jewish Identity Studying Torah Texts for Meaning Rabbis Of and Rebbes Mount Sinaiand hehadtostandup the Jewishpeoplewhilehewas upon reply. incharge of “MosheleftAharon those things.“InTorah classes”ishis about helearned and askMichaelwhere You atthenextstoplight around turn Little Leagueteamcrisis.Jacobissilent. tothelatest asitrelates peer pressure, having personalintegrityinthefaceof day school,leadingaconversationabout Jewish Michael, astudentatdifferent to LittleLeague,whenyouoverhear neighborhood kids,includingJacob, drivingamixof Next weekyouare just witnessed. the littleEinsteindemonstrationyou’ve plishments. You at mostimpressed are beam withprideattheirchild’saccom- Moshe atthetime.Fatherandmother of Miriam,whowasalsodeputizedby explains theabsenceofChur, theson tells youhowthecommentatorRashi Thenhe gottenfrom. whom theywere meltedtomakethecalf,and that were can alsonamethespecifi them aGoldenCalftoleadthem.”He toward withmeaning. anengagement the acquisitionofskills,one basedin the otheroriented teaching Tanakh,two primarymodels,the authorsees the differentIn considering schoolshavethat goals in ¿ became frightenedwhenMoshedidn’t “TheJewishpeople tive withverve. the detailsofweek’sTorah narra- asks hissixthgrader. Jacobrecounts the week’sparashah,Jacob,”father schools. “So,tellussomethingabout tooneofthelocalJewishday children by are lovelypeoplewhosendtheir are Aharon, Moshe’sstandin,make Aharon, come down from Mt.Sinaiaf- come downfrom ter forty daysand demanded that ter forty bat tablewithfriends.Thehosts attheShab- magine thatyouare Tzvi Berkson c golditems with asixthgrader?” just aconversation disbelief, “Was that You askyourselfin around. is abouttochangeandyouturn happening.”Thelight thing worsefrom some- toprevent in alittlebit,order to moveyourmoralboundariesandgive timeswhenyouhave are think thatthere them slightly, I giventhecircumstances. toaccommodate right thingintrying didthe Golden Calf.”“IfeltthatAaron whentheywantedtomakea everyone life and intellectual pursuits through the life andintellectual pursuitsthrough of aconnection tootherareas to create Michael’s schoolaimstouse thetext textstudy. more through increased to aJewishidentityislacking, itcanbe fortifi and thateachexperienceofTorah study fortheidentityofstudent relevant canassumethatJudaismisalready group guage skillstoaccessthetext.Often,this itindetail,aswellmasterthelan- recall master thecontentsequentiallyandto successbyhisabilityto teachers measure and study oftextforitsownsake.Parents the Torah’s contentanddedicated tothe scholar, looking,encyclopedicin inward of aclassictalmidchacham—arabbinic ish identityisbeingshapedinthemold ing taughttoknowthebook.HisJew- outcomes.Jacobisbe- as theirdesired two schoolshaveset objectives thatthe lies inthegoalsand these twoboyscando inwhat The difference es that;andifachild’scommitment should weteach thismaterial?” themultiple motivationsforwhywe are drilldown deeptoask“What and rarely thismaterial?” get thestudentstolearn discussing thequestion“How canwe why. Mostfacultiesspendalotoftime articulate to teachtheBiblebutrarely Jewish dayschoolsknowit’simportant awellkeptsecret. ministrators andare andmindsoftheteachersad- hearts swers tothesequestionsliedeepinthe Generally,make inthefuture?” thean- will haveonthechoicesstudent “What istheimpactstudyofTanakh thismaterial?” want thestudentstolearn tors mustconstantlyask,“Whydowe Tanakh. Tanakh Inotherwords, educa- lies intheschool’sgoalsforteaching eitherside, ultimately,port theanswer ofourtraditiontosup- quote thewords So, whichoneisbetter?Sincecould andisnotanendinitself. relevance thegoalof knowledge ofcontentserves and thecommunitytheyworkfor, the planning. To ofeducators thisgroup text nowisthecriterionthatdrivesunit ability tomakepersonalmeaningofthe Thestudent’s tobemastered. Hebrew andtheextentof material tobecovered willingtonegotiatetheamountof are andeducators thisgoal,parents to reach pects ofthehumancondition.Inorder engagedinallas- looking andcreatively outward sic chassidicleader—arebbe, himinthemannerofaclas- preparing experienceis book. HisJewishlearning [email protected]. Raton, Florida. Hecanbereached at Donna KleinJewishAcademy inBoca the pal for at Judaicstudies (5-12) Rabbi TzviBerkson is the princi- is Of great help to our school in clarifying or that Ramban because they are diffi cult, is what their ancestors did and what Jews our goals were the Tanakh Standards and or certain Biblical texts because they are all over the world do today. It is our hope Benchmarks Project of the Melton Cen- not age appropriate. Rather, it means that they will feel that the book is a part ter at the Jewish Theological Seminary. choosing the right text and the right of the person that they are and will be- After studying the standards, we decided Rashi or Ramban with the big ideas that come. that our school mission demanded that can be explored and applied. our students, fi rst and foremost, experi- It’s been several years now that we’ve had ence the Tanakh as the “formative nar- This emphasis on personal meaning raises this focus, and we continue to look for rative of the Jewish people, past, present the question, couldn’t the students learn new themes in the texts. We have also and future,” and that they consider it “an the same values from a well-crafted novel found that over this time the student inspiring resource, informing (their) val- studied in English class? Aren’t the les- body’s knowledge of content has also ues, moral commitments and way of ex- sons universal? You could argue that the grown, perhaps because it is now learned periencing the world,” and to a lesser extent, those standards that address biblical Hebrew, theology, rabbinic interpretation Although they do not have to agree with every and the land of Israel. point of view found in Tanakh, as they shlep it

Our Tanakh curriculum spans the nar- to class each day and pore over it for years, they rative of the Torah and early Nevi’im come to realize that this is their source of wisdom. sequentially, highlighting those characters and events with themes that offer Tanakh’s values are uniquely nuanced or in a meaningful context. Recently, we in- the most relevance to the students. In that it is the cultural identifi cation with a terviewed a group of students about their our curriculum, only the access skills, Jacob or David that makes studying the academic experience in our school. When details and minutiae that align with the Tanakh different. The answer I give is they described Judaic studies they com- standards are included in a unit. This that while they are studying the Tanakh’s mented that it was unique among the objective material is usually assessed in universal lessons, they are simultaneously disciplines in that “it teaches you about the formative stage with pen and paper. building a relationship with Judaism by yourself.” For us, the rabbinic expression It is not“ , לא המדרש העיקר אלא המעשה -Application skills are assessed at the fi nal studying our fundamental text in a for stage through problem-solving activities mal way. Although they do not have to the study but the deed which is essential” that demand higher order thinking skills agree with every point of view found in rings truest. In the end, it is important for and require knowledge of the text and Tanakh, as they shlep it to class each day, Klal Yisrael to be made up of Jacobs and real world application. This is not to be hold it, read it sequentially and pore over Michaels, inward and outward lookers, confused with an abridged sequential cur- it for years, they come to realize that this encyclopedic and creative minds, rabbis riculum, in which you exclude this Rashi is their source of wisdom. Talmud Torah and rebbes. ¿

Redesigning Tanakh Curriculum to Meet Our Students Today

[continued from page 24] that must be protected. Judaism is a rich, om, ani: Ani od chai! (I’m still alive!) the purpose, manifest or latent, of Jewish multidimensional system that favors liv- education was to make Jews more Jew- ing a good life. It must be explored from For us as educators today, the biggest and ish. A great part of the Jewish learning, many angles, enriched with new concepts most substantial challenge we have to face including the selection of Biblical texts by and perspectives. is transforming each and every one of our schools, had been designed to motivate and students into true partners and co-cre- make all Jews equals regarding the practice To set forth a new way of teaching Tanakh, ators of their educational experiences, so of Judaism. These objectives did not always based essentially on meaning rather than that they can question the text, question respond to the fundamental questions that only in knowledge, routine and skills, will us, share their comprehension of some an- many Jews ask themselves today: Why does be one of the keys to reach the general swers locked in it, open the door to new this matter to me? How can I add meaning objectives of Jewish education in the Di- questions so that the poetry—shirah—of הידיעון and purpose to my Jewish identity? aspora, so that we can go from question the Torah can be enriched by multiple to affi rmation: voices and interpretations, that allow each

Today we need to generate an approach to generation to fi nd places of inspiration be- • HaYidion Judaism not as an endangered possession Ze hashir shesaba, shar etmol le-aba, vehay- tween its lines. ¿

[33] [34] Jewish Leadership הידיעון • HaYidion labus creates learning exercises thatre- exercises learning labus creates syl- active experience.Aconstructivist apassiveexperiencetoan from learning toalter proposes theory Constructivist er levelofmeaning. edge onhisown,thusgeneratingahigh- of whichwastoleadCainthatknowl- alineofdialoguethepurpose structed Godcon- hisactionsandrepent, regret tellingCainthatheshould God directly signifi thathas information ing isinternalizing andlearn- meaningislearning, structing Con- ing astheyobtaininformation. knowledgeandmean- construct learners totheideathat refers “Constructivism” exercises that exemplify this approach. to beessentialphy for Tanakh study andoffers several educationalphiloso- Czeladnickithe constructivist finds ¿ byBenjamin Czeladnicki Torah Classroom Constructivism a in Constructing aLove of Learning: ucate someone to learn somethingnew.ucate someonetolearn attemptingtoed- taining constructivism, wefiBereishit ndthe rstlessonplancon- fi In that canbeutilizedinourclassrooms. teach andultimatelyaTanakh pedagogy to communicatewiththosewewant lessonabouthow is alsoanimportant person tohavecommittedmurder, it an exchangebetweenGodandthefi by his own volition, regret and repent andrepent by hisownvolition,regret of suchanexchangewastohaveCain, a channelofcommunication.Thegoal inconversationwastoopen murderer Abel, thepurposeofengaging what hadhappenedbetweenCainand explains thatwhileGodknewexactly Rashi isAbel,yourbrother?” “Where cance tothelearner. Insteadof seem likeabasicunderstandingof actions.Whilethismay his horrible der tookplace,GodaskedCain, afterthefi n Bereishit, rt mur- rst rst dependently. discover thejoyoftranslating verses in- and new,approach territory uncharted thestudentscan ate funnyacronyms), Mention, mystudentsappreci- Rarely diffi Bygivingthemalistof the words. brew of200-300classicalHe- a vocabulary fi haveahealthyknowledgeofpre- already of versesontheirown.Thesestudents todiscoverthetranslation the learners a majorityofthetimeisdesignatedfor Chumashcurriculum my fourth-grade for Tanakh skills?In ing andinvolvement level ofactivelearn- the about increasing How doesonego will understand.” ber, involvemeandI me andImayremem- and Iwillforget, show bor. states,“Tell Astheoldproverb me oftheirla- and isabletoseetheresults isactivelyinvolved pact whenthelearner im- buthaveagreater theory through Ideascanbetransmitted for children. especially forlearning, rience isnecessary Hands-onexpe- replication. information thansimple todomore thelearner quire someone to learn somethingnew.to learn someone taining constructivism,to educate attempting lessonplancon- the ﬁrst weIn Bereishit ﬁnd xes andsuffi xesand,onaverage,have orWYRMs(Wordscult words You sidered proper translationandwhatisn’t. proper sidered exposedtowhatiscon- studentsare ror trialander-actual translation.Through fi theversestogetherand a class,wereview thetranslation.As ent andthenconstruct with theprefi xesandsuffipres- are xesthat together The studentsconnectwords the stage”tobeinga“guideonside.” beinga“sageon changesfrom My role constructivist elementswouldbehaving constructivist thatdemonstratesstrong exercise A great active learning. they maynotbefamiliarwith through words theroot andinternalize exercises withlearning will beabletoparticipate available forthemtouse,suchlearners readily theinformation the lesson.With priorto nouns andverbsforthatlearner mastery,of root-word listthenecessary hasalessthanaverageamount a learner theanswers.If and accommodationare uisite skillandknowledge?Modifi dents whomaynotpossesstheprereq- How cansuchamodelbeappliedtostu- closesttothe nd whattranslationsare reached at [email protected]. in Far Rockaway, New York . Hecanbe years ofclassroom experience andlives Dr. BenjaminCzeladnicki hasover 11 cation students translate and explain verses in the within the Parashah that they are learn- principle rather than try to avoid it. Chumash that they have not learned yet ing you are giving them an opportunity but contain vocabulary that they are famil- to “construct” their own defi nitions and Much of Western education is directed to- iar with. Another great exercise would be meaning. Creating these opportunities for wards isolating the learner from all social to send your students on a scavenger hunt self-exploration within the Tanakh period interaction and towards seeing education in the perek that you are learning to fi nd will have a greater chance of teaching skills as a one-on-one relationship between the how many times a certain root word ap- and develop longer lasting knowledge. learner and the objective material to be pears and seeing how the context changes learned. In contrast, progressive educa- the defi nition. With older students have Another aspect that requires attention is tion recognizes the social aspect of learn- them connect similar events or ideas that who is doing the majority of the talking ing and uses conversation, interaction are expressed by commentators and com- in the class. On the empirical level re- with others, and the application of knowl- pare and contrast them. The ultimate goal searchers have noted that people talk to edge and skill sets as an integral aspect of of this pedagogical strategy is to have the themselves as they learn. The more that learning. This form of learning has been students increase their involvement, criti- students have the opportunity to share used since the reception of the Torah. cal thinking and application. thoughts and conduct a healthy dialogue The Talmud is replete with the retelling the greater the chances for more meaningof incidents between the students and People learn how to learn as they learn: ful learning. Classes that implement con- their rabbis and the exchanges that they learning consists both of constructing structivism are more student centered and had with each other. The lessons of our meaning and constructing systems of interactive as opposed to teacher-centered Tannaim and Amoraim were not merely meaning. Another example is that if we and passive. disseminated, but observed, discussed and know that a letter “vav” means “and” in debated. the word Vayomeir / and he said, than We can see this most prominently in tradi- we know that that same vav has the same tional centers of high-level Judaic studies. Learning is contextual. We do not learn meaning in the word “Vayeilech / and he Learning partners are conducting lively isolated facts and theories in some ab- went.” Each meaning we construct makes discourses in their study of the Talmud stract ethereal land of the mind separate us better able to give meaning to other and practical law and such exchanges are from the rest of our lives; we learn in areas and by which can fi t a similar pat- the basis for the models of higher learn- relationship to what else we know. A great tern. Therefore, by allowing students to ing. We are more likely to be successful in learning opportunity for Judaic instruc- independently explore uncharted territory our efforts to educate if we recognize this [continued on page 55]

Alexander Muss High School in Israel (AMHSI) works closely with Jewish day schools and community organizations to customize an Israel experience that meets the school’s and organization’s educational philosophy and goals. AMHSI offers campus-based programs, travel programs, creative itineraries and committed educators who bring Israel’s history to life. /ƐƌĂĞů͗ůŝĨĞƟŵĞŽĨŵĞŵŽƌŝĞƐ Through AMHSI, teens discover, explore and embrace their connection to Judaism as well as the people and culture of Israel. הידיעון • HaYidion dŽůĞĂƌŶŵŽƌĞ͕ĐŽŶƚĂĐƚ͗ :ŽƌĚĂŶĂtĂĐŚƚĞů͕ŝƌĞĐƚŽƌŽĨŽŵŵƵŶŝĐĂƟŽŶƐ ϮϭϮ͘ϰϳϮ͘ϵϯϬϬǆͲϭϴϮͬũǁĂĐŚƚĞůΛĂŵŚƐŝ͘ŽƌŐ ǁǁǁ͘ĂŵŚƐŝ͘ŽƌŐ [35] Hebrew Poetry Contest

The golden key to Jewish education is the Hebrew language. Bialik

This quotation comes not from Mayim Bialik, the popular Jewish actress, but from the “other” Bialik, Chaim Nachman (who happens to be Mayim’s great- great-grandfather’s uncle). Bialik (1873-1934) has a strong claim to being the greatest He- brew poet ever, certainly on most people’s short list. He achieved in poetry what Agnon did in his novels, adapting the language of the Jewish tradition to the issues and concerns of his Jewish contemporaries in the early 20th century. His poems range from tragic to comic, from heart-wrenching descriptions of pogroms and searing reflections on Jewish history and religion to fanciful ditties for children. His sublime, tranquil song “Shabbat HaMal- kah” is still sung by many at their Shabbat table on Friday evenings.

Bialik wrote most of his Hebrew poems in Odessa, years before he made aliyah to Tel Aviv. (His house is a museum called Beit Bialik, located on Rechov Bialik.) As a Diaspora Jew, Bialik would have understood our students’ difficulty reading and writing in Hebrew. Hebrew was not his first language, and he grew up at a time when Hebrew was still primarily a religious language being consciously recreated into a modern tongue by an elite group of former yeshiva students who were meshuga le-davar, mad about Hebrew, primarily writers and ar- dent Zionists (often both).

RAVSAK’s Hebrew Poetry Contest aims to foster students who are meshuga le-davar over He- brew. For indeed, as Bialik noted, Hebrew is the key to Jewish education. Without access to Hebrew, the treasury of Jewish writing and wisdom remains locked or at best just ajar. In order to embody the words of Jonah ivri anochi, I am a Hebrew, students not only need to be able to read the language, they also need to internalize it as a language for expression.

The poems in the following pages, chosen among hundreds of submissions, represent the flowering of Hebrew language instruction by dedicated teachers throughout the RAVSAK network. We want to thank especially this year’s judges, Professors Adriana Jacobs of Yale and Yaron Peleg of George Washington University, poets and scholars both, who plunged into the project with great enthusiasm. Perhaps some of these student poets will study with one of these professors in just a few years.

Next year we encourage all students in RAVSAK schools to submit a Hebrew poem to the !contest הידיעון HaYidion • HaYidion [36] Elementary School

First Place | Nonnative Speaker Noam Ben Gideon Madison Jewish Community Day School Madison, Wisconsin

רִבְקָה Rivka ר רֹאש ֶ שׁל רִבְקָה Resh - the head of Rivka ב ַ בּיִ ת ֶ שׁל רִבְקָה Vet/Bet - the house of ק קוֹל ֶ שׁל רִבְקָה Rivka ה הַשֵּׁם Kof - the voice of Rivka Hey - HaShem/The Name

Yaron Peleg: A concise rendition of the image of Rivka by evoking images connected with her and her connection to the divine at the end. Honorable Mention | Nonnative Speaker Molly Krulewitch Adriana Jacobs: I like the use of the anagram and the Seattle Jewish Community School shape of the poem. The language is very spare and very Seattle, Washington evocative. Concluding with “ha-shem” is also interesting since the poem itself is built around Rivka’s name. רַ ק צְפַרְד ִַע Only Frog פּ ַ ַעם ְ שׁנִיָ ה ֶ מֹשׁה ה ַ ָלך לְפ ְ ַרעֹה Moses went to Pharaoh for פּ ְ ַרעֹה ֵ אוֹמר א – א ֵ נוֹתן לָהֶם the second time לָלֶכֶת Pharaoh said NO – I will not let you go וה‘ כּ ַ ָעס ְ מאוֹד ְ מאוֹד God was very angry וה‘ שׁ ַ ָלח צְפַרְד ִ ְעים הַר ֵ ְבּה, God sent many, many frogs הַרְבֵּה Runner-Up | Nonnative Speaker Rachel Izenson Ronald C. Wornick Jewish Day School Foster City, California

מרים Miriam השם שלי מרים My name is Miriam אני נביאה I am a prophet אני יהודיה I am Jewish אני גיבורה, גיבורה I am a brave hero האחים שלי משה ואהרון My brothers are Moses and האמא שלי שמה את משה Aaron על המים My mom put Moses on the אני ראיתי אותו water הידיעון And I watched him • HaYidion

[37] Hebrew Poetry Contest

First Place | Native Speaker Noy Jackont Abraham Joshua Heschel Day School Northridge, California

שמשון הגיבור Brave Shimshon

לזוג הורים ליד ירושלים, A couple next to Jerusalem נולד תינוק יפה עיניים, ,Had an amazing baby boy from Hashem גדול בריא, מאוד חזק, ,A good looking, healthy boy תינוק יפה וענק. .Unique, special and a particular joy את השם שמשון ההורים לתינוק בחרו, ,The parents chose the name Shimshon מפני שאת אור השמש הזכיר להם הוא, Because he reminded them of the light of the sun. וכך גדל הילד שמשון, And so Shimshon grew up tall, תמיד מוביל, חזק וראשון. Always first, leading and powerful. א-לוהים בחר את הילד להיות נביא, ונתן לו הוראות מה לעשות ומה להביא, ,God chose him to be a prophet להוביל את העם היהודי להיות חזק ושולט, And gave him guidance and a plan שמשון את ההוראות מילא ולטובה התבלט. .To lead the Jewish people into the Promised Land Shimshon led them perfectly and always stood out. כוחו של שמשון היה בשערו, לכן חובה עליו לגדל מחלפות ראשו, ,His source of energy came from his hair לא להסתפר אף פעם ולא לגלות לאיש, .Over the locks of his head he must always beware שמא יתגלה סוד כוחו חיש. !!Don’t cut your hair and don’t tell anyone” was the law“ Lest his secret be revealed by flaw. שמשון פעל לפי הוראות הא-לוהים, וקידש שם ה‘ ברבים. ,Shimshon follows all of God’s commands הפלישתים נלחמו בו בכל האמצעים, .And blessed God in public stands חיילים, מעקבים, איומים ונשים. :The Philistines fought him by all types of methods soldiers, trackers, women and threats. דרכם להכשילו לא צלחה, ,Their methods didn’t work so well לתבונתו וכוחו לא היו מנוחה. .To his power and wisdom there was no limit at all אמונתו החזקה בבורא עולם His strong belief in the Essential One הגנה עליו תמיד מפני כולם. .Protected him always from everyone בעוצם ידו שיסע כפיר אריות, ,With the power of his touch ורצה דבש מכוורת דבורים חיות, .He split a cub and removed honey from a beehive לפלישתים במשתה הוא חד חידה בעניין, He propounded a riddle to the Philistines, ולפתור אותה נתן להם שבוע זמן. And let them find the solution in one week’s time. ”מהאוכל יצא מאכל ומעז יצא מתוק,“ שבוע של משתה הוא זמן מספיק לבדוק, ,From the eater comes food to eat“ בסופו של הזמן לא נמצא פיתרון, ”.and from the powerful comes sweetmeats והפלישתים ניסו מוצא אחרון. ,At the end of the time no solution was found So the Philistines attempted one last round. את עזרת אשת שמשון הם פנו לבקש, ואיימו כי ישרפו אותה באש, ,They asked his wife to get the answer אם להם לא תעזור בפיתרון החידה, ,And if not, they threatened to burn her by fire כי אותו רק שמשון ידע. ,If she didn’t cooperate and get the solution Because the only one who knew it was Shimshon. דלילה היתה האישה הבאה, אישה קשה ורעה, ,Delilah was the next wife in line לשמשון היא הציקה מאוד, ,She was evil and didn’t decline שיגלה לה את הסוד. She nagged him at all times To reveal to her the secret line.

Yaron Peleg: The faithful rendition of the Samson story Adriana Jacobs: Excellent rhyme and cadences. End הידיעון is made interesting by the richness of the vocabulary and rhymes, in particular, call attention to interesting images the forceful and enthusiastic fullness with which the story and tensions in the story. is narrated. HaYidion • HaYidion [38] Middle School

Honorable Mention | Native Speaker Runner-Up | Native Speaker Keren Hel Or Leeran Goldin Gideon Hausner Jewish Day School Abraham Joshua Heschel Day School Palo Alto, California Northridge, California הַנָּחָשׁ The Snake ָ מה אָנִ י ע ִ ָש ִ יתי?! שמשון הגיבור Shimshon Hagibor What did I do!? בּ ַ ְס ַ הכֹּל ָ היִ יתִי נֶח ָ ְמד. Shimshon Hagibor was a I was just being nice שמשון הגיבור היה גיבור, הִצַּע ִ ְתּי ַ תּ ַפּוּח ַ לחוָ ה, hero ,I gave Eve an apple עד ששערו נגזר גם כוחו איתו ִ וְהיא חָט ָ ְפה ִ לי מ ַ ֵהיָּ ד. הלך. Until his hair was cut and And she snatched it before my דלילה היתה לו לאישה. his power was cut out ל ָ ָמּה ל ְ ִכעֹס? !eyes with it. זֶ ה ה ֵ ֲרי ָ מה ֶ שׁ ָ אַתּה רוֹצֶה הפצירו בדלילה לפתות את Why be angry? שׁ ְ ֶיִּהיֶ ה ָ שׁלוֹם ְ בּ ָ עוֹלם, שמשון Delilah was a wife for him אוֹ מ ֶ ַשּׁהוּ ָ כּזֶ ה?! That’s what you want כדי שיגלה מהו סוד כוחו, People asked her to tempt That there will be peace in the ָ וּמה ִ עם ָ העֹנֶ שׁ?! אך כשזה קרה him to tell her what was world, ָ מה הָר ְ ַעיוֹן? his power source ?Or something like that מזה דבר טוב לשמשון לא יצא. א מַס ִ ְפּיק ֵ אין ִ לי חֲב ִ ֵרים, When she found out what ?And what’s with the punishment שמשון איזה איש נהדר אוֹ שׁ ֲ ֶאנִ י ֵ זוֹחל ַ על ַ הגָּ חוֹן? היה חזק בגלל השיער. was his power source What’s the idea here? ל ָ ָמּה? ל ָ ָמּה? ל ָ ָמּה? Nothing well happened to Isn’t it enough that I don’t have ֲ אנִ י יוֹד ֵַע ֶ שׁזֶּ ה מְעַצ ֵ ְבּן, Shimshon any friends א ָ ֲבל ִ אם א נִ ְ שׁאַל, Shimshon what a wonderful and that I’m crawling on my זֶ ה א מ ַ ְענְיֵ ן! person belly? He was strong because of his hair. Why? Why? Why? I know it’s annoying But if we won’t ask We won’t be in the knowing!

First Place | Nonnative Speaker Sonia Marie Gaysinskiy Ronald C. Wornick Jewish Day School Foster City, California

Yaron Peleg: The repetition of the name Shmuel at the שמואל Samuel beginning of each line surprisingly breaks the monotony of שמואל. נאמן, חכם, אמיץ. ,Samuel. Loyal, intelligent -recounting the prophet’s biography by paradoxically empha שמואל. אחד עם קולו של courageous. sizing his presence and uniqueness. אלוהים. Samuel. One with the voice of שמואל. אחד שעוקב אחרי God. Adriana Jacobs: The repetition is powerful and reads like הבחירה של ה‘. Samuel. One who follows the prayer. The repetition of the first line in the final stanza gives the poem a touch of rhyme that brings all of the lines שמואל. ילד הפלא של חנה. .choice of God together. The list emphasizes the qualities that make Shmuel שמואל. מי לימד את המלך .Samuel. Boy wonder of Hanna -an important figure in the biblical tradition while the repeti שאול באמצעות החוכמה Samuel. Who taught King Saul של אלוהים. הידיעון .through the wisdom of God. tion of the name emphasizes his individuality שמואל. המורה, נאמן, חכם Samuel. Teacher, loyal, wise ואמיץ. .and courageous HaYidion • שמואל. מי לעולם שופט עם Samuel. Who always judges the ישראל. .people of Israel

[39] Hebrew Poetry Contest

Elementary School

Runner-Up | Nonnative Speaker Audrey Imell Jewish Day School of Metropolitan Seattle Bellevue, Washington

יִשְׁמ ֵ ָעאל Ishma-el יִצ ַ ְחק הוּא ה ֵ ַבּן ָ האָהוּב ,Yitzchak is the favorite son ֶ שׁל אַבָּא וְהַשֵּׁם ,Of Abraham and God ֲ וַאנִ י פֹּה ַ רק בִּשׁ ִ ְביל הָעֲסָקִ ים ,And I and am here only for the sake of an arrangement ֲ אנִ י ה ֵ ַבּן הַמְתֻכְנָן ,I am the planned child אַבְר ָ ָהם ֵ אוֹהב אוֹתִי Abraham loves me, א ָ ֲבל א הִפ ִ ְסיק ֶ את שָׁרָה But doesn’t stop Sarah who doesn’t want me, ֶ שׁ ִ אוֹתי א רָצְתָה Yitzchak laughs at me, יִצ ָ ְחק ֵ צוֹחק לִי ה ֵ ַשּׁם שֶׁלִּי My name יִשׁ ַ ְמ ֵ ע-א-ל Ishma-el הוּא שֶׁקֶר Is a lie ֲ אנִ י פֹּה ,I am here א ָ ֲבל א שׁוֹמ ִ ְעים ִ אוֹתי. .But they don’t hear me

Honorable Mention | Nonnative Speaker Zach Berger Ronald C. Wornick Jewish Day School Foster City, California

נח המושיע והקוף העצוב Noah the Savior of the Sad Monkey נח איש טוב .Noah is a good man נח המושיע של החיות .Noah is the savior of animals הכלבים אוהבים את נח ,The dogs like Noah חתולות אוהבות את נח ,The cats like Noah אבל הקוף לא אוהב את נח But the monkey does not like Noah. נח שאל את הקוף - למה אתה עצוב? Noah asked the monkey, “Why are you sad?” הקוף אומר - איפה אח שלי? The monkey said, “Where is my brother?” נח מופתע הקוף אומר - אני אוהב את אח שלי ואני רוצה את בובו .Noah was surprised נח אומר - בובו לא פה ”!The monkey said, “I like my brother and I want Bobo בובו באדמה או במים ”.Noah said, “Bobo isn’t here. Bobo is on the ground or in water הקוף צורח The monkey was screaming, “I WANT BOBO. WHY DIDN’T אני רוצה את בובו ”?YOU BRING BOBO למה אתה לא מביא את בובו ”.Noah said, “I only brought two monkeys. You and your wife נח אומר - אני רק מביא שתי חיות .The monkey was sad, but happy. He expected a different life אותך ואת אשתך הקוף עצוב אבל מבין והוא מצפה לחיים אחרים הידיעון HaYidion • HaYidion [40] First Place | Native Speaker Abigail Amit Ronald C. Wornick Jewish Day School Foster City, California

אשתו של נח Noah’s Wife

אני ממש לא מבינה איך הגעתי לכאן I really don’t understand how I got here כבר עברו 39 ימים days have already passed 39 בעלי נח היה איש צדיק My husband Noah was a righteous man שרתה להיות עורך דין Who wanted to be a lawyer יום אחד בא מהלימודים One day he came from his studies ואמר, ”מותק המבול בא כמו טיל. .And said, “Honey, the flood is coming rapidly, like a rocket אלוהים רוצה להעניש את כולם God wants to punish everyone ואותי הוא רוצה להציל!“ ”!And I’m the one He wants to save חשבתי ששוב הוא מספר סיפורים, ,I thought that once again he’s just telling tales כשאמר לי לקרוא לבנים When He told me to call the boys הוא רצה שניבנה תיבה ענקית He wanted us to build a giant ark לפני שיהיו עננים Before there would be clouds הוא אמר שצריך לסדר בזוגות He said we need to organize in pairs כל מיני חיות בעולם All kinds of animals in the world ולהוביל אותם לתוך התיבה And to lead them into the ark כדי להציל את כולם. .In order to save them all אני שונאת את כל החיות I hate all the animals ואלרגית לכל פרווה. .And I’m allergic to all fur יש להם גם כינים וגם פרעושים They have lice and also fleas והם חופרים בתוך האשפה. .And they dig into the garbage אז שם לם ויפת בנו את התבה So there Cham and Yefet built the ark ועכשיו התחיל לטפטף. .And now it started to drizzle נוח צועק לי, ”בואי תעזרי לי! !Noah shouted out to me, “Come help me את כל החיות אני אוסף!“ ”!All the animals I am gathering בזוגות, זוגות היסדרו החיות In pairs, pairs the animals got organized וצעדו אל תוך התיבה. .And marched into the ark ואני אוהבת כששקט ונקי And I love when it’s quiet and clean ללא סירחון בסביבה .Without any stink in the area נוח דווקא אוהב ת‘חיות Noah, contrarily, loves the animals אבל הוא לא עובד ממש. .But he doesn’t really work אני כל היום אופה צרצרים I spend all day baking crickets וקוצצת עכברים וקש. .And chopping up mice and straw עכשיו אני מגישה את האוכל Now I’m serving the food לחיות עם שיניים חדות. .To animals with sharp teeth צריך כששמים את האוכל בפה One must, when putting the food into the mouth לישמור על האצבעות. .Guard one’s fingers בדיוק שאני רוצה לנוח Just as I want to rest אני צריכה לאסוף את הדלי. .I need to collect the bucket כי כל מה שנתתי להם Because all that I’ve given them יצא מהצד השני. .Came out the other side כולם קוראים לבעלי נוח Everyone calls my husband Noah ”איש צדיק ותמים“. ”.A righteous and innocent man“ רק אני שואלת את עצמי, ,Only I ask myself ”למה הוא לא עורך דין?!“ ”!?Why isn’t he a lawyer“ הידיעון Adriana Jacobs: “Poem retells a classic tale from an unexpected point of view. In this poem, Noah’s wife offers different ways of understanding Noah’s devotion to divine will. Wonderful balance of biblical language with contemporary diction.” • HaYidion

[41] Hebrew Poetry Contest

Runner-Up | Native Speaker Avia Paz Gesher Jewish Day School Fairfax, Virginia

עַתָלִ יָ ה הַמַּלְכָּה Atalia עַת ִ ָליָ ה ַ רק רָצ ָ ְתה לּ ְ ִהיוֹת מַלְכָּה Atalia just wanted to be queen א ָ היָ ה אִכ ַ ְפּת ָ לה מ ְ ִשּׁאָר ְ בּנֵ י הַמַּמְלָכָה She did not care about the rest of the kingdom, she was so mean בַּע ָ ֲלהּ ָ היָ ה יְ ָ הוֹרם מ ַ ָל יְ הוּדָה Atalia was born to be royal וְגַ ם ִ היא לְמִשְׁפּ ַ ַחת מְל ִ ָכים נוֹלְדָה Her husband, king of Judah, to whom she was not loyal ִ היא הָרְגָ ה ֶ את ָ כּל מִשְׁפַּח ָ ְתּהּ ְ לא ִ סיבָה She had killed her own family for no reason whatsoever ָ כּזֹאת ה ָ ָיְתה, מַל ָ ְכּה א טוֹבָה She was such an evil queen, but probably very clever ִ היא ה ָ ָיְתה מְשׁ ַ ֻגַּעת לְשׁ ְ ִלטוֹן Atalia was crazy, desperate, and eager to rule גַּ ם ִ אם א ָ היָ ה ְ בּזֶ ה שׁוּם ִ הגָּ יוֹן ִ היא ה ָ ָיְתה הַשּׁ ִ ְל ָ יטה ה ִ ַיְחידָה Even though she had no reason, she was simply cruel ַ עד שֶׁנֶּהֶרְגָה וְהַמַּמְל ָ ָכה עָב ָ ְרה ְ ליִוֹאַש נֶ כ ָ ְדּהּ. Before she had died she was the only one Besides her grandson, Yoash, there were none.

Honorable Mention | Native Speaker Zev Stravitz Gesher Jewish Day School Fairfax, Virginia

יוֹסֵף Yosef ְ ל ֵ יוֹסף יֵ שׁ מ ִ ְעיל ִ עם הַר ֵ ְבּה צְב ִ ָעים, ,Yosef had a coat with many colors וְיֵ שׁ ִ אַחים גְּ דוֹלִים וּקְ ַ טנִּ ים. .He had himself and many others הוּא ח ַ ָלם הַר ֵ ְבּה פְּע ִ ָמים, ,He dreamt many times ֶ שׁהוּא ה ִ ֲכי טוֹב מ ָ ִכּל ֶ ה ִ אַחים. .That out of all his brothers, he was the prime ֶ ה ִ אַחים כּוֹע ִ ֲסים שְׁהַמ ִ ְעיל ֶ שׁלּוֹ, His brothers were mad that he had the coat, ֵ וְהם ִ רוֹצים ל ֲ ַהרֹג אוֹתוֹ. Especially because he would gloat. יוֹם א ָ ֶחד ֶ ה ִ אַחים מ ְ ָכרוּ ֶ את ֵ יוֹסף ל ִ ְזָרים, One day Yosef was sold, וְ הוּא ע ַ ָבד בְּמִצ ַ ְריִ ם הַרְבֵּה ִ יַמּים. And at that point, his life was bitterly cold. בְּמִצ ָ ְריִם גָּ ר פּ ְ ַרעֹה, וְ הוּא ח ַ ָלם הַר ֵ ְבּה ְ מּאֹד. ,In Egypt there lived a Pharaoh But to them, Yosef was like a passing arrow. פּ ְ ַרעֹה ס ֵ ִפּר ְ ל ֵ יוֹסף ֲ חלוֹם א ָ ֶחד, וְעַכ ָ ְשׁיו ֵ יוֹסף א ָ כּל ָ כּ ל ַ ְבד. ,Pharaoh told Yosef one dream And then Yosef’s life was like a latte with lots of cream. יֶ שׁ ְ ל ֵ יוֹסף הַר ֵ ְבּה ֲ ע ָ בוֹדה, וְזֶ ה א ַ רק יוֹם א ָ ֶחד. ,Now Yosef had lots of work And the only thing on his face was a big smirk. הידיעון HaYidion • HaYidion [42] High School

Runner-Up | Nonnative Speaker Noa Havivi American Hebrew Academy Greensboro, North Carolina

ִ דּינָ ה Dina

אוֹמ ִ ְרים שֶׁל ָ ְכל ִ אישׁ יֵ שׁ ֵ שׁם. They say that every person has שׁ ִ ֶלּי- ִ דּינָ ה .a name ל ְ ַמרוֹת שֶׁה ֵ ַשּׁם שׁ ִ ֶלּי אוֹמֵר First Place | Nonnative Speaker Alec Delaney Mine? Dina. ֶ שׁה‘ ע ָ ָשׂה ִ דּין, א ָ ֲבל אֲנִי Even though my name means חוֹשׁ ֶ ֶבת ֶ שׁהוּא א עָשָׂה American Hebrew Academy that God judged, I don’t think ֲ ע ָ בוֹדה ָ טוֹבה. Greensboro, North Carolina he did a good job. ַ על ַ מה הוּא ע ָ ָשׂה ִ דּין? What did he judge? שֶׁא ְ ֶהיֶה שׁוֹנָ ה מִכּ ָ ֻלּם? ְ שׁנֵינוּ יִ צְחָק We Are Both Yitzhak ֶ שׁא אֲקַבֵּל ֻ זְכיּוֹת? That I would be different from ?everyone שׁ ֵ ְתי ֵ ל ֵ ידוֹתינוּ נֵ ס Both of our births were miraculous ל ָ ָמּה אַף א ָ ֶחד א זוֹכֵר וּבר ָ ָכה, ִ אוֹתי? ?and blessed, That I wouldn’t get rights Why does no one remember א ִ ֲפילּוּ ְשׁל ְ ִפנֵי זֶ ה ַ היְ ינוּ Even though beforehand we were a לָמָּה א קִ בַּל ִ ְתּי ֶ את אוֹתָן ב ִ ְּד ָ יחה: joke, at best: me? ה ֻ ַזְכיּוֹת שׁ ְ ֶקִבּלוּ ַ ה ִ אַחים שׁ ִ ֶלּי? ִ ס ָ ימן ׁ ֶשל ַ חיִ ים, ִ וסיפּוּר A sign of life, a story of laughter and Why didn’t I get the same הָיָה ֶ קָשׁה ִ לגְ דֹּל בּ ַ ְבּיִ ת מָלֵא ׁ ֶשל ְ צחוֹק, cheer, rights my brothers got? ָ בּנִ ים, ָ כל ה ַ ַזְמן ֵ הם שׂ ֲ ִחקוּ וּבּ ַ ְוַדּאי הוֹכ ָ ָחה ְ ל ַכֹּח And, of course, something to which ַ כּדּוּר ַ ְסל וְ ל ְ ָמדוּ מ ַ ִה ָ תּוֹרה עִם It was hard to grow up in a ׁ ֶשל אַה ָ ֲבה. ָ אַבּא. the power of love can attest. house full of boys; they played ֵ הם ֵ מ ָ עוֹלם א ה ִ ִזְמינוּ ִ אוֹתי. basketball and learned from the וְ אוּלַי ַ זְמן עָבַר ֵ וְבּיתוֹ Perhaps time has passed, and his ֶ קָשׁה לְהַא ִ ֲמין שֶׁגָּדַל ִ ְתּי עִם .Torah with Abba all the time ָ רחוֹק. house is far from here. 21 ָ בּנִים וְ ֵ אין ִ ס ִ פּוּרים ע ַ ָלי, They never would have א ָ ֲבל ֲ אנִ י מ ִ ְַט ַיח אִם But I promise that, if you check, it’s נָ כוֹן? .dreamed of inviting me ת ְ ִבדּוֹק שֶׁתִר ֶ ְאה ֶשׁ ְׁשנֵ ינוּ יוֹתֵר quite clear ְ בּ ִ קֹשׁי מ ִ ַזְכּ ִ ירים ִ אוֹתי, זֶ ה ְ כּמוֹ It’s hard to believe that I grew ִ דּוֹמים, That the two of us are more similar א ָ היִ ִ יתי ָ שׁם בִּכ ָ ְלל. up with 12 boys and there וְתִר ֶ ְאה ֶ שׁבּינֵינוּ קֶ שֶׁר than one might guess aren’t stories about me, right? ָ עמוֹק. And, between us, a bond, deep and I’m hardly even mentioned, like dear. .I wasn’t there at all ִ כּי ְ ל ָ כּוּלּם יֵ שׁ מִב ָ ְחנִ ים ַ וְחיִים קָ ִ שים וּקְ צ ִ ָרים, Because everyone faces their own א ָ ֲבל בּ ָ ְכל ָ אָדם ִ חיּוּrespective test , וּב ָ ְכל ְ שׁ ֵ מוֹתינוּ And an arduous life without a ִ ס ִ יפּוּרים. .moment’s rest But in every single person is a smile, And in all our names, a story expressed. Yaron Peleg: The poem chooses to focus on the commonali- ties between the brothers rather than their differences, which are the gist of the biblical story. Original and refreshing.

Adriana Jacobs: The final stanza is quite beautiful. The rhymes are well executed throughout the poem but especially

הידיעון so at the end, where the poet demonstrates great restraint and economy. The idea of a common ground between brothers resonates poignantly in these times. • HaYidion

[43] Hebrew Poetry Contest

ה‘ Honorable Mention| Nonnative Speaker God Jake Feldman הוּא ְ כּמוֹ ֶ מזֶ ג ה ֲ ַאוִ יר שֶׁל Frankel Jewish Academy God is like the weather of winter ַ ה ֶ חוֹרף בּ ִ ְמ ִ ישיגַ ן. .West Bloomfield, Michigan in Michigan הוּא יָ כוֹל לִהְיוֹת קָ ֶ שׁה ְ כּמוֹ God can be harsh like the roads הַכּ ִ ְב ִ ישים ִ עם שׁ ֶ ֶלג...... with snow ה‘ יָ כוֹל ל ְ ִבחוֹן א ִ ֲנָשׁים ְ כּמוֹ God can test people like people כְּשֶׁא ִ ֲנָשׁים יוֹש ִ ְבים בּ ְ ַתּנוּעָה sitting in traffic when there is כּ ֶ ְשׁיֵ ש שׁ ֶ ֶלג. snow. ה‘ יָ כוֹל לְה ִ ָביא שׁ ֶ ֶלג וְזֶ ה א ָ בּא מֵא ִ ֲנָשׁים... God can bring snow and it did not come from people...

First Place | Native Speaker Yuval Elya American Hebrew Academy Greensboro, North Carolina

אוֹצָר Treasure

יְל ִ ָדים ִ עוֹשׂים הַר ֵ ְבּה בּ ָ ְעיוֹת, ,Children cause a lot of problems ֵ הם ִ בּוֹכים, צוֹעֲקִ ים, וְ ִ עוֹשׂים ָ המוֹן שׁ ֻ ְטיּוֹת, ,They cry, yell, and do a lot of nonsense כַּא ֶ ֲשׁר א ָ ִמּא שׁוֹב ֶ ֶרת ֶ את ַ הגַּ ב אַח ֵ ֲרי שׁ ִ ְט ַ יפת ַ בּיִ ת מְקֻרְצ ֶ ֶפת, ,While mommy breaks her back after a spot-less wash on the floor ִ עם בֹּץ הֵם נִכ ִ ְנָסים וּמִתְעַלּ ִ ְמים מ ֶ ִמּנָּ ה כְּשׁ ִ ֶהיא מְצַפְצ ֶ ֶפת. .With mud they walk into the house and ignore her when she screams וְל ְ ַמרוֹת כֹּל ָ האַח ָ ְריוּת שֶׁמּ ִ ְב ִ יאים א ָ ִתּם הַיְּל ִ ָדים, And despite all of the responsibility that kids bring with them, גַּ ם שִׂמ ַ ְחת ַ חיִּ ים ֵ הם מ ִ ְב ִ יאים, They also bring with them joy of life, ֶ וְאת זֶ ה רָצ ָ ְתה שׂ ָ ָרי ל ְ ַחווֹת ָ ל ֶ אֹר כֹּל ה ַ ַחיִּ ים. And that is what Sarai wanted to experience throughout her whole life. ִ הוֹסיף ה ֵ ַשּׁם ה‘ לִשׁ ָ ְמהּ, ה ִ וְעם ה ֵ ַשּׁם הֶח ָ ָדשׁ גַּ ם ָ בּאָה ְ בּ ָ שׂוֹרה ָ טוֹבה. ,God added a to her name שׁ ַ ָמע שׂ ָ ָרה שֶׁתּ ֵ ֵלד ֵ בּן, ,And with the new name came some good news וְהִתְגַּל ָ ְגְּלה מ ְ ִצּחוֹק ִ כּי חָשׁ ָ ְבה ֶ שׁזֶּ ה א יֵ ֵ אָמן, ,Sarah heard that she will give birth to a boy ֶ שׁעוֹד מְעַט ַ יִגְדּל ָ לה הַקֵּ ן, ,And cracked up for she thought that it is unreal וְת ְ ִהיֶ ה מ ֵ ְלאַת ֵ חן. ,That soon her nest will expand And she will be full of grace. ה ִ ַיָּמים הִת ְ ְקָרבוּ וְ שׂ ָ ָרה הִתְבּ ָ ַגְּרה ִ עם כֹּל שׁ ָ ָעה שֶׁעָב ָ ְרה, ְ וּב ַ אֹרח פּ ֶ ֶלא בַּגִּ יל 09 ִ היא יַ ל ָ ְדּהּ, The days were getting closer and Sarah was getting older with every כֹּל ָ כּ הִתְר ָ ַגְּשׁה ִ היא שׂ ָ ָרה, ,passing hour וּבֶא ֶ ֱמת הִרְגִּ ָ ישׁה שִׂמ ָ ְחה בַּפּ ַ ַעם ה ִ ָראשׁוֹנָ ה. ,And magically at the age of 90 she gave birth יִצ ָ ְחק הִיא קָ ְ ראָה ל ְ ִבנָ הּ, ,So excited she was, Sarah מ ְ ִפּנֵ י שֶׁצָּחֲקָ ה כְּשֶׁשּׁ ַ ָמע ֶ את ה ְ ַבּ ָ שׂוֹרה, ,And really felt happiness for the first time שֶׁפַּעַם נִרְא ָ ֲתה ָ לה ָכֹּלּ ָ כּ רְחוֹקָ ה, ,Yitzchak she named her son ַ וְהיּוֹם בּ ֶ ְיָד ָיה ִ היא מ ְ ַחזִ יקָ ה. ,For she laughed when she heard the news That once seemed so far away, And today she holds in her hands. Yaron Peleg: The unusual approach to the story of Sara by beginning with a contemporary reference to the hardships of chil- drearing lends the poem a light, humours and refreshing, updated air.

Adriana Jacobs: The contemporary opening is unexpected but also reinvigorates a very familiar subject with an interesting and .updated point of view. Rhyme is fluid, and the poem as a whole offers a nice balance of elegant and colloquial diction הידיעון HaYidion • HaYidion [44] ה‘ הוריקן Runner-Up | Native Speaker God is a Hurricane Laurenne Kaufman לה׳ יש כח. ה׳ עוזר לבני ישראל. Frankel Jewish Academy God has strength. God helps the People of Israel and ולפעמים ה׳ לא עוזר ...West Bloomfield, Michigan sometimes God doesn’t help ה׳ הוריקן כי הוא הביא מבול לעולם God is a hurricane because God brought a flood to the ה׳ הוריקן כי הוא הביא את עשר world המכות למצריים God is a hurricane because He brought the Ten Plagues האנשים בעולם לא יודעים מה ה׳ to Egypt יעשה The people of the world don’t know what God will do זה יכול להיות רוח, גשם, או ... טורנדו ...It can be wind, rain, or a tornado

Teachers

First Place Dorit Levanoni Jewish Day School of Metropolitan Seattle Bellevue, Washington

ִ מריָ ם Miriam והַפּ ִ ְרי ָ האָסוּר ָ בּא ְ לעוֹלָם And the forbidden fruit is born into the world הוּא בּוֹכֶה וְע ִ ָתיד לוֹ אָיִּ ן .Without future, he cries תְּכ ֵ ַסּהוּ ִ אמּוֹ וְ ַ תזִּ יל דּ ְ ִמ ֶ עוֹת ָיה His mother will cover him. She’ll shed her tears ִ כּי ַ ר וּפָגִ ַיע עֲדַיִן For he is still soft and vulnerable With heavy heart, with heavy steps, וְכ ֵ ָבד הוּא ל ָ ִבּהּ ֶ שׁל יוֹכ ֶ ֶבד וּכְב ִ ֵדים צְע ֶ ָד ָיה Yocheved went וְתֵלֵ וְתִבְנֶה וְתַצ ִ ְפּין Yocheved built תּ ַ ֵבת ֶ גֹּמא צ ִ ְר ָ יכה לְהַתְקִ ין Yocheved hid ִ כּי ָ כּ נִגְזָר וְ כָ נִקְבַּע ָ וְכ עוֹשׂוֹת כֻּלָּן A basket of reeds needs fixing ָ וְתנִ ֵ יחהוּ ַ על שׂ ַ ְפת ַ היְ אוֹר For such is the decree ִ וְיָמים אֲר ִ ֻכּים כּ ֵ ְלילוֹת For such is what others are doing ָ צוֹפה בּוֹ ִ מריָ ם ָ האָחוֹת And she places him in the basket on the Nile bank בִּד ִ ְריכוּת וּב ֶ ְשׁקֶ ט אסוּף Days as long as nights Sister Miriam keeps a watchful eye מִסְתַּתּ ֶ ֶרת ָ להּ בֵּין קְ נֵ י ַ הסּוּף With arrested alertness א מ ָ ָשׁה מ ֶ ִמּנּוּ וְ א ָ משׁ מ ֵ ֵעינֶ ָיה Hiding among the reeds וּמֵר ָ ְרה ִ מריָ ם ַ על ַ מר גּוֹר ָ ָלהּ, ָ גּוֹרלוֹ, גּוֹרָלָם Eyes affixed ה ֵ ַכּ ַ יצד זֶ ה הִשׁ ַ ְתּנָּ ה ָ ה ָ עוֹלם? Weeping for his bitter destiny וְהִנֵּה her destiny הוּא נִ מְצָא וְצָמֵא their destiny ַ וְחיָּ יו הִשׁ ַ ְתּנּוּ מִקָּצֶה ?What’s wrong with this world And then, ָ וְתבוֹא וְ ת ֵ ִתּן ִ תּתמָקַח He’s been found, thirsty ָ שׁלוֹם A life changing moment וּלְהִת ָ ְראוֹת And she approaches לAnd she bargains ְ אָח. Farwell brother I’ll be seeing you soon. Yaron Peleg: Motherly sensibilities and a sense of vulnerability are beautifully conveyed through אח the personal voice and the natural metaphor—the young fruit. The pointed, short ending with concentrate all feelings in that one, evocative word that defines as well as conveys longing to the

הידיעון .brother/son

Adriana Jacobs: A finely crafted poem. The poem’s structure creates a fluid reading experience but also surprises the reader at the end. The word “ach” is indeed evocative, offering an intriguing • HaYidion visual conclusion that also feels like an exhalation that propels the poem forward.

[45] [46] Tools הידיעון • HaYidion of researchers andafi of researchers knownonlytoa handful andare room, behindglassinanair-conditioned served pre- seven passagesfoundatQumranare theworld, worshippers throughout by byheart hymns, knownandrecited canonical text oftheBookPsalmsare 150 chaptersincludedinthetraditional butwhilethe sensing anydifference, without thewords, happily murmured into abookletofPsalms,wewouldhave thesepassages toinsert someone were lical textthathascomedowntous.If ofthetraditionalBib- notpart but are other passageintheBookofPsalms, psalms isthattheyappeartobelikeany aboutthese Qumran. Whatistroubling in1947at uncovered among thescrolls This psalm,andanothersixlikeit,were at themagain,wemightfeelconfused. vista ofthePsalms,butwhenwelook they wouldnotseemoutofplaceinthe apsalm.Atfi a passagefrom still fi familiar withthisphenomenon who are thanits authors.Buteventhose tant role hadanolessimpor-in whichitsreaders er, itistheoutcome ofalongprocess, withinthetext.Rath- a qualityinherent oftheBibleisnot The canonicalnature interpretation.tory ofbiblical affords, it that byreferencing key precedentsthe his- in Tanakh education,the unprecedented and opportunities Warshavskithe dramatic assesses ofonline challenges ¿ Canon aDigital in World To Teach aSubversive by nd itdiffi Avi Warshavski cult to relate tothepsalms cult torelate nance. Truth andjustice and righteousnessare the basisofHisthrone. He dividesthelight from thedarkness.He prepared thedawnin the knowledgeofHis heart. round Hiscounte- ercy sur- andtruth cionados. These verses are These versesare rt glance, rst ticularly in the Information Age. ticularly intheInformation teaching Bibleovertheyears,andpar- some ofthefundamentalchallenges akeytoidentifying historians. Theyare and just researchers not ity shouldconcern tions ofthiscanonic- the spiritualimplica- of theBiblicaltextand The canonicalnature included inTanakh. tothepsalms relate same waythatthey Qumraninthe from ponent inbuildingidentity, of and part com- discourse,an important for shared basis ofthetextuallore—a society aspart in role text, andassuchhasanimportant On theonehand,Bibleisa canonical oftheBible. ent inthecanonicalnature in thisnamehintsattheparadoxinher- “subversive canonicity.” Theoxymoron call theuniquecanonicityofBible as theMishnahorTalmud. We might basedoncanonicaltextssuch edge areas knowl- evenfrom other knowledgearea, itfrom a characteristicthatdifferentiates oftheBibleis unique canonicalnature Yet asecondglance willshowthatthe andsoon. we clarifyitsrelevance, daily lives,withaworldthatdemands thestudents’ content thatisdistantfrom deal withlanguagegaps,aworldof this wholefamilyofsubjects,wehaveto other text-richhumanisticsubject.Across teachingany from should notbedifferent At fi of other humanistic subjects? from different Bible the teaching In what wayof teaching is the rst glance,theteachingof Bible fi and suchwastheactivityof signifi identity inlightoflivingascrypto-Jews; theirJewish Costa, whoreevaluated of fi of theOralLaw;suchwas approach thetradition who soughttoundermine oftheKaraites, Such wastheapproach ofthebondstradition. posedly) free oftheBible,onethatwas(sup- reading toa“bare” thereturn veloped through thetraditionalhegemony de- undermine thatattempted to just Jewish)history standing attemptsinJewish(andnot is nocoincidencethatsomeoftheout- mediation.It without richinterpretative voice oftheBible,thatisheard listening totheprimal,clearandsimple years thetemptationhasdevelopedof traditions,overthe the bindingreading mentaries. However, notwithstanding com- dle Ages,untilthemostrecent thecommentatorsofMid- through Chazal tradition—from interpretative mediated byabindingorquasi-binding it. Thisgaphas,overthecenturies,been ancient Bibleandthetextsthatfollowed agapbetweenthe of years,hascreated thousands across texts issotall,spread and thefactthatthispileofcanonical Its positionatthe“bottomofpile” of Jewishculturalandspiritualidentity. the other. Abovethemunfolds atapestry stand,oneontopof other textualturtles canon—the fi ble isthefi community. Ontheotherhand,Bi- ofthe narrative constructive the shared intheZionist movement,who gures [email protected]. [email protected]. education inIsrael. Hecanbereached at dedicated tothe advancement of the Educational Technology, anNGO the Center at forDepartment the HumanitiesandSocialStudies Avi Warshavski suchasSpinoza andUrielda gures rst andoldesttextofJudaism’s onwhichallthe rst turtle is the director of the director is cant wished to make a secular, non-Diaspora voice heard.

The Subversive Canon and the Education System

The distant, ancient text leaves room for interpretations that allow innovation, and new, different points of view, yet at the same time allows a connection and bond to the community whose authority one is trying to challenge. The ability of the Bible to function as a kind of Trojan horse within the innermost core of the canon has led to the fact that, within the haredi Ash- kenazi yeshiva world, the Bible has almost no place as a fi eld of study, so much so that the common saying, that yeshiva students only know those verses that are quoted in the Talmud, is not far from the truth.

The subversive canonicity of the Bibli- cal text has, over the years, given rise to a number of parallel reading traditions, com- peting and sometimes even confl icting. From an educative point of view, this char- acteristic of the Bible is at one and the same time an opportunity and a challenge. An opportunity, since it is part of the Bible’s eternal youth and its ability to be constant- ly relevant. A challenge because education, however pluralistic it may be, still wishes to transmit certain messages and not others. A search for information on a Bible topic will If we educate from a religious point of view, we will be less tolerant of secular elicit—on one page—a Chabad text, an academ- readings of the Bible; if we educate from a ic paper, a Christian reading, a Zionist exposition secular starting point, we would not wish to emphasize the perspective of haredi and an amateur post. Orthodoxy; and if the education that we are providing is a Jewish one, we would es. In order to understand the magnitude sitivity to identify the various ideologies not consent to accepting Christian read- of the change, we need to abandon the and professional paradigms. Although he ings of the Bible as a fundamental aspect erroneous metaphor of the Internet as an will probably not convert to Christianity of imparting the text. In the Old World, enormous library. A library is a passive as a result of reading a Christian inter- educators had tools to regulate the expo- space, while information in the present pretation, nor join Chabad as a result of sure that their students had to alternative age does not wait quietly on the shelf. exposure to a Chabad weekly newsletter, reading traditions. These traditions could It is in the air, and it assaults us from all he will internalize certain messages, in- come into the classroom in a measured sides—on the fi rst results page in Google, sights and perspectives, not all of which way, in keeping with the educator’s val- on our Facebook page, and on the tele- will be appropriate in the eyes of his edu- ues, or not come in at all, and await cu- phones that we use. In such a world, ex- cators. rious students between the shelves of the posure to readings other than those that library. we teach is a given. A search for informa- How do we cope with this challenge? It tion on a Bible topic will elicit—on one is apparently necessary to create tools and הידיעון The Subversive Canon in the page—a Chabad text, an academic paper, methodologies for mapping and under- Information Age a Christian reading, a Zionist exposition standing the dynamics of the online world

and an amateur post. A student growing of knowledge, tools that will assist in put- • HaYidion In the Information Age, all of this chang- up in such a world doesn’t have the sen- [continued on page 48]

[47] [48] Tools הידיעון • HaYidion the accompanying commentary and the accompanying commentary while placed inthecenterofscreen, lections. InPsookim,thebiblical textis col- its owninthevariousinformation of inacategory literature the secondary with Literature, Collection ofSacred inthe is displayedasaseparatecategory sites. OnMikranet,thetextofBible il) andPsookim(psookim.com)web- played ontheMikranet(mikranet.org. way inwhichtheBiblicaltextisdis- weencounter itinthe where Internet, the Bible,butitalsolivesonin classical Mikra’otGedoloteditionsof the distinction isfamiliartousfrom Biblical textandthecommentary—this distinctionbetweenthe cal, hierarchical world. Forexample,wemakeagraphi- way inwhichweoperatethedigital butitcanbeaidedbythe classroom, takes place,ofcourse,primarilyinthe Education toidentifytheplainmeaning oftheoriginal source. part not sense andidentifyagendasthatare homiletics, helpsustodevelopacritical and subsequent levelsofinterpretation level, thatoftheplainmeaning,and tions, andadistinctionbetweenthefi onthefewestunderlyingassump- relies that the aimingataminimalisticreading of course,isnotalwaysunambiguous,but ideological perspectives.Thetextassuch, tween thetextassuchandinterpretative- be- thedifference to discern important slant,itisvery an activistormissionary somehaving a rangeofinterpretations, exposedto In ourdays,too,whenweare Abbey.Victor oftheSt. andtheexegeticalcircle Lyra tian commentatorssuchasNicholasof bi Yosef BechorShor, andamongChris- as Rashbam,RabbiYosef Kara,andRab- both amongJewishcommentatorssuch in peshat,theplainmeaningoftext, ofinterest Middle Agesisthegrowth the Jewish-Christianencountersof fascinatingelementsof One ofthemore Return to A the Text mapping strategies. “Biblical” relevant divided intothree context.Thismappingmaybe proper ting thecontentweencounterintoits [continued from page 47] rst kind ofsatellitecollection. itasa contentsurround interpretative deal withthespillingofblood. music oftheversesinParashatNoahthat fi com/warshavsky—shows ananimated othertexts.Thislink—tinyurl. tity from emphasize theBibletextasaseparateen- sensitivity, isto butoneofitsbyproducts cational advantagesindevelopingsucha manyedu- are tation ofthetext.There the text,andtypographicalrepresen- aspects oftheBiblicaltext—thetone of itselfistofocusonthenon-semantic Another wayofbolsteringthetextinand nonetheless there is great educational isgreat nonetheless there is acomplexone,subjecttodebate, but The issueofdatinginthefi eldofBible context istheuseofdynamic timelines. world. Anotherexampleof creating toimagine inthepre-virtual that ishard thecontext provides mensional platform onathree-di- Display oftheinformation tion layersimposedonGoogleEarth. CET websiteshowsBiblicalinforma- this link—tinyurl.com/mikranet—toa context.Thus,forexample, can create toolsthat powerful offers The Internet compensated forbyartifi teristic oftextsontheweb,whichcanbe This lackofcontextisasignifi when thetextwascomposed,andsoon. the originalauthor,time hisexpertise, a suffi indicationasto cientlytransparent previously,which itappeared andwithout without thetextualcontinuumwithin or inapostingonsomesocialnetwork, its originalcontext—inaGooglesearch encounter comestousdetachedfrom create contentthis world. in that the mechanisms in partner being anactive homewithdigitalcontent at without to befully love bywatching movies, isimpossible too it so to experiencefalling in isimpossible asit Just of context.Muchthecontentthatwe with contentonthewebliesinitslack ofthestudent’s diffiPart cultyincoping Educating TowardContext lm clipfocusingonthetextand cial means. cial cant charac- plies, bothpositive andnegative. This isachallenge,withallthat itim- oftheoverallpicture. cessible andpart side oftheBibletextbecomesvisible, ac- subversive howthecovert, internalize being fi in theair, nolongersubject to andare fl out there, are ies ofinformation inwhichthevariet- code thisnewreality lar ones,weneedtounderstandandde- Beyond thesestrategies,andothersimi- the Bible. dents t view dozensoffi bystu- lmclipscreated com/mikravideo—for example,youcan with thecontent.Atthislink—tinyurl. dent’s involvementandidentifi This activityalsohasvalueforthestu- encounter ontheweb. likelyto levelsthatweare of professional ontheweb,andrange information the toneatwhichoneshouldconsume the wayinwhichthisdynamicoperates, lecture, them, betterthananylearned and wiki-basedtools,willmakeclearto the useoftoolssuchasblogs,YouTube, through ofinterpretation, tive creators asac- this world.Students’participation contentin in themechanismsthatcreate content withoutbeinganactivepartner possible tobefullyathomewithdigital love bywatchingmovies,sotooitisim- orexperiencefallingin correspondence, toswimby Just asitisimpossibletolearn Interpretive Activism event tothenext. one which allowsuserstomovefrom items inthefi eldofBiblealonganaxis see atimelinethatorganizes information theMikranetsite,youcan Line—from At thislink—cet.ac.il/mikranet/Time- contextofevents. of thechronological value ingeneratingageneraldelineation hat deal with expressions usedin hat dealwithexpressions byeducators.Weltered needto oating cation ¿ We professionalize admissions professionals. We develop development directors. We get board members on board.

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[49] [50] Tools הידיעון • HaYidion in thein Land and Honey of Milk Innovative Programs Tanakh worthy modelsofemulation. worthy some innovative programs recently are that developed impact that Tanakhsues educationinIsrael, as aswell trends andstructuralthe larger is- someof about Learn ¿ produces aseriesofeducational chal- produces thissense ofpoliticalinstability reasons, Forobvious litical coalitionstakeroot. whennewpo- swiftlyoverturned are that changes inthecurriculum reaching ahost ofdramaticandfar-introduce ideological positions,andinsodoing, their to trumpet asaplatform program Ministers ofEducationusetheBible Oftentimeswell-meaning logical trends. vulnerable topolitical,socialandsocio- society, Tanakh educationisespecially In lightofthesocialfabricIsraeli studies. serious implicationsfortheirtertiary matriculation examinationthatcarries totakea required school whentheyare various textsuntiltheendofsecondary childhood andcontinuetostudythe totheTanakh introduced are inearly Israeli educationsystem:children subjectinthe asacore is stillregarded Israeli society. To Biblestudy besure, lar statusthattheTanakh onceplayedin todemonstratethesingu- told inorder This intriguinganecdoteisfrequently abouttheirbiblicalheroes. hear more Bible stories.”Thispedagogicstrategy you good andbehave,thenI’llread teacher toldherstudents:“Ifyouare the and establishasenseofdecorum, In attemptingtoattracttheirattention the mainTel road. off Jerusalem Aviv- inatransitcamp immigrant children of8-10yearoldKurdish to agroup by improve their behavior in order to theirbehaviorinorder improve succeeded as the children lovedthe succeeded asthechildren biblical texts and were prepared to prepared biblical textsandwere grammar er wasteachingHebrew Israeliteach- n 1961,anative-born Howard Deitcher its goals can be found here: cms.educa- its goalscanbefoundhere: thecountry.across and (Thecurriculum offered thatwere sional trainingprograms aminations, aswelltheextensive profes- cational materialsandmatriculation ex- shapedthecontentofedu- approach This culture. er contextofNearEastern for theancientlandofIsraelandwid- its historicalcontext,andtofosteralove oftheBiblewithin ing andappreciation students withasophisticatedunderstand- contemporary wastoprovide approach torical context.Theexplicitgoalofthis an emphasisontheirsocial/culturalhis- sequence,with ing totheirchronological selectedaccord- books andchapterswere followed anhistoricalorder, whereby ditionally, Tanakh studyinthesegrades schools inthenationalschoolsystem.Tra- cently launchedinmiddleandsecondary A boldinitiativeinBibleeducationwasre- Approach Curriculum Reform: ANarrative religious system( religious ( thenationalsystem examine onefrom cifi spe- selecting three Bible education.In inIsraeli programs and innovative trends exploration ofseveral stage foracursory is intendedtosetthe torical background This briefsocial/his- eral, andTanakh educationinparticular. lenges fortheeducationalsystemingen- third from theworldofearlychildhood. from third mamlachti c initiatives,Iwill ), a second from thenational ), asecondfrom mamlachti-dati ) anda ing program identifi ing program thebiblicalcannon.Theemerg- across of language,plot,themesandcharacters students toexaminethecommonuse between thevarioustexts,andinvites links thenarrative underscores program it.”Thecurrent recounting as ifhewere them [stories],andhetriestolivehislife thathappenstohimthrough everything “Mansees famousobservation: Sartre’s isbuilton Thisapproach curriculum. lical booksthatappearinthenational thevariousbib- is woventogetherfrom Initsplace,aloosenarrative approach. thehistoriographical riculum awayfrom that decidedtoshiftthefocusofcur- Tanakh education,headedacommittee dov, theincomingsuperintendentfor Several monthsago,Dr. RoniMegi- High School for Girls is deservedly rec- High Schoolfor Girlsisdeservedly The PelechReligiousExperimental Program An Integrated Arts Education relevant tothelivesofIsraelistudents. relevant accessible and willbemore biblical story the studentsandbiblicaltext,as linksbetween willforge strong proach ap- believethatthenarrative program ofthisnew lected texts.Theproponents thelinksbetweense- to appreciate as wellguidelinesthatallowstudents gradelevels, must betaughtatdifferent niyot_Limudim/MikraMam/AlYessodi). tion.gov.il/EducationCMS/Units/Toch- reached at [email protected]. Centre for Jewisheducation. Hecanbe and afacultythe Melton memberat teachers at Hebrew University,Studies programtraining forthe of Jewish ofRevivim,tion director anhonors Dr. Howard Deitcher es specifi es is the educa- is c skillsthat ognized as a leading school for pioneering ideas and prepare an art project that both The House of Bible includes three main and cutting edge programs in both Jewish demonstrates a sophisticated understand- stations, each designed to involve the chil- and general studies (http://www.schoo- ing of the multiple messages of the text dren in a different learning experience. ly2.co.il/pelech_jer). In recent years the and exploits the arts medium as an edu- The child’s introduction to the House Pelech Tanakh faculty has introduced an cational tool. The completed projects are begins with animated performances of innovative and creative program in the exhibited in the school auditorium and key stories from the book of Bereishit. eleventh grade that integrates Bible study with a range of topics from the world of the arts. This program mirrors an edu- Ministers of Education often introduce a host cational approach that Mitchel Malkus of far-reaching changes in the Bible curriculum labeled “the curricular symphony” and draws on theories of multiple intelligence that are swiftly overturned when new political and differentiated learning styles for the coalitions take root. Jewish classroom. The Tanakh and Arts program is organized thematically, and the larger school community is invited to For example, in the story entitled “Rivka addresses such topics as holiness, fam- view them, while an evening for parents and the Slave,” an actress uses life-size ily and women, justice, leadership and and friends allows students to share their puppets to convey the slave’s message. the place of Jerusalem. This program’s creations and to explain the process of The children accompany the slave on his methods of study are signifi cantly differ- preparing them and the learning experi- trek to Aram-Naharayim and, throughout ent from those experienced by Pelech stu- ence engendered by the entire process. the journey, learn more about his mission. dents in other grade levels, and through Finally, it is worth noting that these proj- They eventually meet Rivka at the well, them the girls are introduced to a new ects are graded and comprise a portion where the boys help the slave to “test” set of learning skills and diverse concepts of the students’ matriculation grade in Rivka as the girls provide her with suit- that add a new dimension to their Tanakh Tanakh. able replies. The group proceeds to Riv- study. ka’s home, where all the children attempt This pilot project is widely regarded as a to convince Bethuel and Lavan about the The selected topics are initially studied in huge success in Tanakh education, and appropriateness of the impending mar- an intensive way, as the teachers include a the National Religious school system has riage and the need for her to move to Ca- heavy dose of classical and modern exege- undertaken to replicate this initiative in a naan. Finally, the children lead Rivka and sis, literary criticism, historical context, host of different secondary schools across the camels to Abraham’s tent, where they midrash, etc. At the conclusion of this ini- Israel. join in the extensive wedding festivities. tial stage, the girls are invited to select a Upon completing this journey, the chil- topic that grabs their attention, and, over Active Learning in Early dren are invited to prepare artwork that the course of a month, they conduct an Childhood Education refl ects their impressions of the learning independent study of the topic that builds experience. on and expands the range of analytical re- A unique and powerful Bible experi- sources that were studied earlier. Students ence for young children is offered at the The second station is an activity center are paired with teachers who can help House of Bible, a center in Ramat Gan which includes three-dimensional games, guide them and serve as sounding boards (http://www.ramat-gan.info/Teachers/ puzzles, and a host of different audio and for further developing these topics, and merkazim+limudim/beit+hamikra.htm). visual programs that are linked directly provide them with methodological guid- This program serves as a time tunnel for to the selected stories. The fi nal station ance for the next stages of the projects. children to learn, discuss and engage with is an exhibition room that displays the children’s artwork as well as a computer At the House of Bible in Ramat Gan, children ex- center where they can access additional resources about the various Tanakh nar- perience biblical stories as active participants in ratives, and independently learn more a journey through time. about the different stories.

The students are then invited to focus Tanakh stories in a dynamic and enjoy- In conclusion, this article has described on a particular point of interest, and to able way, all the while seeking to raise rel- three innovative and refreshing pro- choose an art form that they feel would evant questions that trigger the children’s grams that are infusing creative energy allow them to present their ideas in a cre- imagination and carry meaningful mes- into Tanakh Study in different parts of ative and compelling way. The students sages for their lives. Children experience Israeli society. One additional program הידיעון are encouraged to select from an array of biblical stories as active participants in a that is described elsewhere in this issue art forms, including visual arts, photogra- journey through time, and visit a variety is the Mikranet project, which serves phy, theatre, music and dance, and, under of different biblical periods and founda- thousands of Tanakh teachers across • HaYidion the guidance of a teacher, to refi ne their tional texts. [continued on page 65]

[51] [52] Tools הידיעון • HaYidion sovereignterritory. Jewishnationonitsown travailsthe StateofIsraelthe modern bydepicting ofa texts,the Prophetsthe books of present exemplars for alonewithinJudaism’sAlmost largecanonofsacred ¿ the State of Israel Teaching Nevi’im and Bayamim Hahem Hazeh: Bazman must view the modern stateasacontinu- must viewthemodern into question,ourstudents is brought Israel’srighttoexist In anagewhere in theLand. ofourpresence portance behindandim- ourselves thereasons totheworldand,perhaps, articulate aninabilityto extensivelyfrom suffered StateofIsrael.Weand themodern have sic connectionbetweenBiblicalevents mustunderstandtheintrin- forefathers, toour identical tothelandpromised toIsraelas thearea relating have trouble twofold: ourstudents,someofwhom theprismofNevi’imare state through forviewingthemodern The reasons intheLandofIsrael. presence and maintenanceofasuccessfulJewish tothegovernance sential lessonsrelated es- Kingsinparticular,provide through Joshua of theNevi’im,andthosefrom thebooks with theirowngovernment, ish peoplelivingintheirownlandand only BiblicaltextdealingwiththeJew- StateofIsrael.Asthe ing themodern forunderstand- (Nevi’im) asaresource help ourstudentsviewtheprophets sur-meaning ofandpracticalrealities usastothe astheyinstruct prophets Land ofIsrael.We, aseducators,must inthe theJewishpresence rounding by JeffreySchrager turn again to the words ofthe againtothewords turn toZion,wemust a massreturn times, havingbeenblessedwith to ourhomeland.Inmodern that we would one day return that wewouldonedayreturn asmessagesofhope served oftheprophets the words or almosttwothousandyears ua andJudges we fi unity playsintheJewishstate. InJosh- Jewish unity, andspecifi with implicitlyintheNevi’im isthatof One ofthemostcommonissues dealt administration oftheJewishstate. became aguidebooktothevaluesand oftheprophets of meaning.Thewords intheNevi’imgainedanewlevel herent State ofIsrael,however, thelessonsin- theadventof With the government. andmethodsofapproaching oppression advice ondealingwith gaging astheyoffered anden- relevant more may haveseemed with othernations Judaism’s encounter to Nevi’im relating Diaspora, textsfrom ourlong Throughout the LandofIsrael. in particularly Jewish self-governance, could notidentifywiththenotionof Thatis,Jews be doneinthetheoretical. of manysectionstheNevi’imhadto For thedurationofourexile,study Jewish Sovereignty proach tomattersofstate. proach adistinctlyJewishap- we mayformulate totheBiblicaltext and thatinturning Israelis, with theissuesfacingmodern students understandthatTanakh deals theNevi’imalsohelpsour state through themodern the LandofIsrael.Viewing oftheJewishpeoplein ation ofthestory nd twoexamples of cally therole one of the most pressing issues facing one ofthemost pressing Maintaining Jewishunity becomes valuethanitsanswer. greater carry them tounderstandthataquestion may with thequestions,butwemust push Ourstudentsmaystruggle lead toruin? become radicalizedandcanultimately times that do weencounterinmodern ofgroups itsleadership?Whatsorts port a Jewishstatehaveanobligationtosup- the community?Doesindividualin the tensionbetweenindividualand demned. Howdoourstudentsdealwith for anevilpurposemustalsobecon- foundations ofacommunity, butunity One individualmaybeabletoshakethe goal. unitestopursueacatastrophic group on theother, theconsequenceswhena and the individualtosabotagegroup consider ontheonehand,powerof these twostories,ourstudentsshould hilate thetribeofBenjamin.Lookingat tribes unitetopunishandnearlyanni- of theconcubineinGebah,Israelite contrast. Followingthehorrifi we fi Jericho.Later,spoils from inJudges20, soldiersbytakingforbidden thirty-six unknown soldiercausesthedeathsof InJoshua7,apreviously whole suffers. andinboththenationasa promised, nationalunityiscom- moments where [email protected]. emy ofDallas. Hecanbecontacted at Acad- the Akiba school Judaicstudiesat Rabbi Jeffrey Schrager nd anepisodethatstandsinstark teaches middle c account c the kings, and indeed Saul’s fi rst victory comes after unifying the nation, albeit Sample Lessons through a threat (I Samuel 11). During the reign of David we see very few mo- Here are examples of ways to bring texts from Nevi’im ments of internal strife, with the notable into discussion with contemporary events in Israel. exceptions of the rebellions of Absalom (II Samuel 15-18) and Sheba ben Bichri (II Samuel 20). Then Solomon’s king- Text: I Samuel 3 dom falls apart resulting in two separate kingdoms, one of which has been lost for Contemporary situation: The assassination of Prime Minister Yitzchak Rabin. thousands of years. Read articles from the time in order to convey the full perspective to students.

While the unity of any nation is important Discussion: How do Joab’s actions affect the kingdom? What would Joab for its security, our students must be en- argue gave him the right to kill Abner, and how does that reasoning com- couraged to identify specifi c and distinctly pare to the rationale given by Yigal Amir? Abner and PM Rabin were both Jewish ideas. To what extent must we go to involved in peace processes. What effect do both assassinations have on their preserve unity? What sorts of conditions, respective peace processes? David clearly takes some of the responsibility for individual and communal, result in unity Abner’s murder on himself. To what extent were contemporary Israelis re- or disunity? What methods were used by sponsible for Rabin’s assassination? As a closing, the teacher should consider rulers to secure their positions and their fu- reading Rabbi Yehuda Amital’s speech following the assassination, available tures? To what extent is Jewish unity forced at http://www.vbm-torah.org/alei/4-02rabin1.rtf. upon citizens, and what role should they have in determining the direction of the Text: I Samuel 13, 15; II Samuel 15-16 government? Obviously, the modern State of Israel is not a perfect analogue to Bibli- Contemporary situation: The disgrace and downfall of President Moshe cal times; David ben Yishai and David Ben Katzav Gurion demand separate treatments. Still, the narrative of the Nevi’im will shed light Discussion: What happens when a leader makes a mistake? Is there a differ- on some core principles of a Jewish state. ence between personal mistakes and national errors? What traits should be viewed as a fatal leadership fl aw versus a personal fl aw? How has the preva- A Jewish Army lence of international media changed the way we view leadership? What was the fallout from individual leaders’ mistakes? Having a Jewish country necessitates a Jewish army. Our students can refl ect on Text: I Samuel 31, David’s response in II Samuel 2 the role of a Jewish army by placing stories from Nevi’im in a modern context. Contemporary situation: The Israeli MIA movement and Gilad Shalit’s We see several examples of the Israelite captivity army in action, both in victory and defeat. I Samuel alone affords discussion of the Discussion: What is the Jewish position on redeeming captives or recovering role of a defensive army vs. an aggressive their remains? Why specifi cally did the people of Jabesh Gilad recover the force (chapter 14), treatment of civilians bodies of Saul and his sons (see I Sam 11)? Is there an analogue in their rea- (chapter 15), and leaving behind the dead sons that may apply to the State of Israel? What does David’s response to the (chapter 31).We can discuss overconfi - people of Jabesh Gilad show about the importance of retrieving the dead? dence in the army’s strength when learn- We may couple our learning with acts of kindness to Israeli soldiers and/or ing about the Ark being taken in the days support for the families of the missing. of Eli and Samuel (chapter 4). Text: Joshua 6-9; Judges 3-7; I Samuel 4, 8, 13-15, 17; II Samuel 5, 8-10; I One of the best examples of such an exer- Kings 3, 10-11, 20-21 cise might be Saul’s ill-fated attack on the city of Nov (I Samuel 22). Saul screams Contemporary s ituation: Israel’s complex relationship with its neighbors at his soldiers to surround the inhabitants of Nov, a city of kohanim, and annihilate Discussion: Was the Israelite army one of aggression or defense? Was that posi- them. When none of his regular soldiers tion a constant or did it change over time? What conditions were necessary for הידיעון obey, Doeg the Edomite slaughters the the Israelites to be at peace? Were internal conditions more important than ex- kohanim by himself. In this dramatic ternal? We can focus on issues like regime change in Egypt or other countries scene, our students must discuss and think and compare them to II Sam 10 where David initiates peaceful overtures. • HaYidion deeply about the role of an army and the

[53] [54] Tools הידיעון • HaYidion be hadbycontrasting thesinsofSaul(I discussions can thing.Important wrong of examplesJewishleaders doing the havenoshortage leaders. TheProphets ofJewish deal withscandalsonthepart of Israel.Unfortunately, weoccasionally our students’understandingoftheState Nevi’imin oflearning the importance wemust note otherareas In atleastthree Issues Facing Israel and totheJewishpeople. toourstudents not existdoesadisservice thatsuchsituationsdo and pretending been painfulepisodesinJewishhistory, engagement andsimilarsituationshave heldpositions.Dis- students andstrongly our counter passionateemotionsfrom like thedisengagement,wehopetoen- black andwhite.Whendiscussingissues not with, likemostsituationsinlife,are dealing stand thatthesituationsweare their teacher. Ourstudentsmustunder- tween studentsorbetweenand ofopinionbe- challenging differences of theBiblicaltextwillinevitablyleadto orridicule.Analysis reprimand from free theirindividualviews toexpress ered Students must,atalltimes,feelempow- notdoingourstudentsanyfavors. we are offi actions onthepart cussions abouteithertheStateofIsraelor diffi out thatbyshyingawayfrom We topoint shouldtakethis opportunity similar situation. what thesoldierwouldhavedoneina our students,especiallyiftheycanask momentfor a potentiallytransformative the textwithanIDFveterancouldprove fi our studentsshouldbechallengedtode- atNov,soldiers thatwitnessthemassacre Doeg,butthinkingaboutthe murderer tobeanalogousthe Defense Forces students mistakenlybelievetheIsrael the connectiontooforcefully, lestour Now, nottopush wemustbecareful the question. Gazatoframe the disengagementfrom efi ception ofmorals.Itmightevenbeben- contradicttheircon- when thoseorders especially obligation totakeorders, [continued from page 53] ne the role ofaJewishsoldier.ne therole Learning about articles cial forstudentstoread inNevi’im gures cult dis- the Nevi’im can inform ouropinions. the Nevi’imcan inform aswell of ourattention.Inthisarea with Israel’sneighborsclaims thebulk fairs, theseeminglyconstant confl stateofIsraeli af- the current Viewing leaders. refl uniquelycapableofguidingusaswe are thecharactersinNevi’im and direction, vision while simultaneouslyproviding administration plexities ofgovernmental leaders attemptingtonavigatethecom- one ofthefewexamplesoverall,Jewish Israel. AstheonlyBiblicalexample,and totheStateof astheyrelate particularly grapple withthesechallengingissues, Ourstudentsmust in themoralsphere? stability, toplay ordotheyhavearole solelyforensuringsocial responsible are Kings 22-23),wemayaskwhetherleaders trasting Ahab(IKings16-22)andJosiah(II (IKings12)?Incon- lenging themtorebel leader openlydefythepopulation,chal- his orherconstituentslikeSaul?Shoulda ship. Shouldaleaderbendtothewillof ples ofbothpositiveandnegativeleader- uswithseveralexam- present Prophets a goodJewishleaderinparticular. The discussion ofleadershipandwhatmakes These questionswillinevitablyleadtoa nation experiencewhenitsleaderstrays? out byGodorman?Whatfalloutdoesa theconsequencesmeted dealt with?Are thosemistakes Jewish leaders.Howare mistakesmadeby todifferent approach tribes. Studentsmustlookatthetext’s the Davidicdynasty, albeitwithonlytwo quence (IKings11),buthecontinues makes mistakesandpaystheconse- Adding tothequestion,Solomonalso have adynasty, whileSaulisdeposed. kingand why Davidisallowedtoremain 11) withanaccompanyingdiscussionof Samuel 13and15)David(II tions for Israeli leaders. uponourexpecta- can guideusaswe reﬂect the moralplay in sphere? Characters inNevi’im suring socialstability,they have ordo aroleto whether leadersare responsible solelyfor en- In contrasting AhabandJosiah, we may ask ect uponourexpectationsforIsraeli ict we are to succeed in our great task. tosucceedinourgreat we are mustbenavigated byeducatorsif road diffi defend theirpositions.Thisvery and them toformulate ions istoforce opin- heldand wellinformed strongly our studentstobethepossessors of educate the onlywaywecaneffectively lines,”but “party course, havedifferent philosophies. but ratherasaguideindevelopingthose for ourindividualpoliticalphilosophies, theNevi’imsimplyasaprooftext proach must understandthatweshouldnotap- ions intothediscussion.Ourstudents theiropin- as muchpossible,inserting theteachermustavoid, Israel. Asaresult, issuesfacingtheStateof the important their ownpassionatefeelingsregarding must focusonourstudentsdeveloping ofteachers. Aseducators,we the part understandably passionateemotionson One caveat:manyoftheseissuesraise classic sources. build apoliticalviewpointbasedonour but shouldalsobehelpingourstudents politicalclimateinIsrael, of thecurrent understanding ily bringaboutagreater those thatwouldattackuswillnecessar- tilling themessagesaboutdealingwith war. ofourstudentsdis- Theprocess tothedisputethatbringsabout key part a negotiationsare the factthatterritorial tantalizingis benevolence. Evenmore and thebalancebetweendominance ofaconqueringnation about therole compelling discussionmusttakeplace andpunishedforhismercy.prophet A ers” again,Ahabistakentotaskbya thattheybe“broth- tive almostgrovels himasacap- and ratherthantreating Aram. WhenAhabdefeatsBenHaddad war withBenHaddadandthenationof odds stackedagainstKingAhabinhis theseeminglyhigh I Kings20recounts in story As anexample,interesting Different schoolswill,of Different cult ¿ Constructing a Love of Learning: Constructivism in a Torah Classroom

[continued from page 35] dents to be exposed to learning exercises questions that can only be answered tors to use is to have their students “fl ex where they can apply a set of translation by their own research. Provide infor- their muscles” by applying a skill set to and comprehension skills? Constructiv- mation for them to use, whether it is unchartered territory. By fi nding verses ism may be the answer. a translated Rashi or any number of in not yet learned areas that contain other commentators and allow your the same root words, prefi xes and suf- We need to ask ourselves what are our students to fl ex their “muscles” in fi xes students can experience a sense of valued outcomes within the develop- answering your query. independence in discovering for them- ment of our Chumash or Navi curricu- selves what a verse is saying. Learning is lum. What is being gauged in your as- 3. Class discussions: Have your stu- active and not passive, and a curriculum sessments and homework? Is there a set dents voice their opinions and that focuses on the construction of new of defi ned skills that your students will thoughts about certain situations knowledge built upon a set of previous be able to demonstrate at the end of the that occurred within the context of knowledge ensures a greater level of mo- year? By analyzing the answers to these an area of Tanakh and see where the tivation and enthusiasm for growth in questions you can determine the pres- conversation leads to. Torah. Motivation is a key component ence of constructivist elements in your in learning. curriculum development. Ultimately, one must concede that the goal of any Tanakh curriculum is to The balance between skill development So in preparing your curricula for next generate a learning environment that and content mastery in Torah is incred- year keep the following suggestions in presents the learning as an enjoyable ibly challenging to maintain. While deep mind: and fulfi lling practice, something that and meaningful understanding is im- the learners will want to pursue outside portant, exposure to broader and larger 1. Experiments: Take the predeter- of the classroom and of their own voli- areas of information is viewed as crucial mined vocabulary that your stu- tion. Through generating lesson plans in in building a “database” for the learner dents have mastered and allow them Tanakh that keeps the students knowl- to refer to. How does a Judaic studies to learn with a chavruta to try and edge and skill in mind, one can develop teacher generate equilibrium between translate and explain areas within a learning environment where the learn- reaching the content benchmarks estab- your parsha or perek independently. ing is more participative, and thus more lished by your administration and set- satisfying. ¿ ting aside enough class time for the stu- 2. Research: Ask the students a series of

A Reform Approach to Tanakh Education

[continued from page 21] together. Pulling apart the contradictory Just as we teach students the critical skills experience and ensures that our students details (did the fl ood last 40 days or 150 to discern the bias of the author of a can truly be lifelong learners of the most days?) gives students a realistic under- website, we teach them to look into the diffi cult subject matter. standing of how to understand the struc- rationale which may have infl uenced the ture of Torah, but it opens for them this various sources. Understanding the hu- In the introduction to his Torah com- most diffi cult question of all, that of the man need for order inherent in the fi rst mentary, Rabbi W. Gunther Plaut says, authorship and accuracy of Torah. chapter of Bereishit brings us closer to “The Torah is a book about humanity’s the text as answering deep-seated human understanding of and experience with Perhaps in contrast to the majority of questions, in our current era just as in the God…While individual authors had a Jewish day schools in North America, ancient world. Against this backdrop we hand in its composition, God’s voice may we teach our students the basis of the can move from a superfi cial understand- be heard through theirs if we listen with Documentary Hypothesis as a tool for ing of the role of God in our lives and הידיעון open minds.” Having compared in depth understanding Torah, to grapple with the in the history of the Jewish people to a various fl ood stories, students explore the possibility that our Torah is not a unifi ed deeper, more complex struggle that we all theory that in fact the story of Noah is text, but in fact drawn from a variety of have, and must equip our next generation • HaYidion a composite of two original tales woven sources to tell the story of our people. to consider as well. ¿

[55] [56] Tools הידיעון • HaYidion Assessments: a Typology a Assessments: Authentic Tanakh presents achallenge forusasteachersof presents life”assessments demand forsuch“real geography todesignastudy tour. The packing containers;youdoneed touse you doneedtousemathin designing life, life” scenariosforassessments.In real “real it’smucheasiertocreate es, where thescienc- sessment examplescomefrom It’s noticeablethatmanyoftheUbDas- the common pitfalls.some of achievementsessing student in Tanakh andpoints out JTS at Benchmarks Project suggestscreative ways ofas- A professor involvedthe with Tanakh Standards and Sinclair ¿ byAlex ography); andsoon. students (ge- offoreign ginia foragroup studies); buildingafour-day tourofVir- a nutritionalmenuforcamp(health packing containers(math);designing Tighe: fi guringouttheidealsizefor andMc- amples suggestedbyWiggins thekindsofassessmentex- doubt recall wellwillno by Design(UbD)literature Readers whoknowtheUnderstanding living. forfuture preparation tion shouldbeaboutliving,ratherthan back toDewey’sargument thateduca- life”iscritical,harking possible to“real the ideathattheybeasconnected what makesassessmentsauthentic,but othercriteriafor are sonal life.”There the workplace,inciviclife,andper- ‘tested’in truly tions inwhichadultsare keychallengingsitua- they “[replicate] uthentic assessmentsuthentic and “real life” Assessments are authentic,write Assessments are Wiggins andMcTighe,thecre- Wiggins ators ofUnderstandingbyDe- sign, if they are “setinascenar-sign, iftheyare io that replicates orsimulates io thatreplicates the waysinwhichaperson’s knowledge and abilities are knowledge andabilitiesare tested in real-world tested inreal-world situations”… andif A typicalexample ofthiskindassess- 1. Pretend you’re in expected todemonstrate. the ity aboutthekindsofskillsthey willbe Tanakh isclar- oftheunit,sothatthere learning earlyonduringtheir ment instructions theassess- students willhavereceived Ideally,evidence oftheirlearning. the 16, andthattheteacherwishestoseek students havebeenstudyingGenesis ensues.” Theexamplesallassumethat “chaos withHagarasasurrogate; create suggests that Abrampro- Sarai, barren, Genesis16.Inthischapter,drawn from In whatfollows,I’lluseexamplesall many schoolsintheRAVSAK community. over thepastsevenyearsworkedwith AVI CHAI,andhas Seminary, fundedby Jewish Theological of Educationthe the DavidsonSchool Jewish Educationof the MeltonCenterfor of ect. Thisisaproject and BenchmarksProj- Day SchoolStandards sultant fortheJewish manyyearsofexperienceasacon- from sessment. Thistypologyhasemerged toauthenticBibleas- helpful approaches I wouldliketosuggestatypologyoffour authentic Tanakhassessments A typology ofapproaches for we create authenticTanakhwe create assessments? civic lifeandpersonal life”situationsintheworkplace, “real Tanakh, noanalogous are there where . How, then,do Staying with Genesis 16, a different Staying withGenesis 16,adifferent scenarios. of thetextintocontemporary theevents and asksstudentstotransport modedoestheopposite, “transport” intheTanakh,tend thattheyare the Tanakh assessmentasksstudents to pre- modeofauthentic If the“pretend” 2. Transport the Tanakh into as possible. No: butitseekstomakethingsasreal andMcTighe? amples givenbyWiggins astheassessment ex- Isitas“real” were. It’swrittenBibliodrama,asit there. them tograpplewithitasiftheywere dents life”byplacingthestu- sense of“real a This assessmentattemptstorecreate thisrichstory. thatpervade relationship the variousquestionsofmotivationand ofthetextitselfaswell their mastery submit would,wehope,demonstrate thatthestudents entry ters. Thejournal empathywiththecharac- and toexpress quote versesandperhapscommentaries, dents toshowknowledgeofthetext, stu- for thisassessmentwouldrequire Of course,thescoringguideorrubric and consofdoingwhatSaraisuggests? thepros might youconsider?Whatare do youfeel?Whatpossibleresponses withHagar.told youtoprocreate How afterSaraihas themorning entry journal writingyour Abram,andyouare are ment wouldbeasfollows:Imagineyou reached at [email protected]. inNew cal Seminary York. Hecanbe educationthe Jewish at Theologi- professor assistant adjunct ofJewish programs inIsrael education, andan Dr. Alexof the director Sinclairis contemporary situations in theBiblicaltextandasking From left to right: Abraham, Sarah and Hagar (1897), Abraham’s Departure (by József Molnár), Abram’s Counsel to Sarai (by James Tissot, c. 1896–1902)

One way to assess students’ knowledge in an Jews. Is his religious approach something to be admired or condemned? How is the authentic manner might be to ask them to cre- religious faith of Abram relevant to the ate a reality show concept based on Genesis 16, questions of religious identity that we face as young contemporary Jews? entitled “Real Housewives of Canaan.” Many biblical texts can be related to ques- way to assess students’ knowledge of the relationships between Abram, Sarai and tions of modern Jewish identity in this chapter in an authentic manner might be Hagar to relationships in The Help. Stu- way. Again, the scoring guide or rubric to ask them to create a reality show con- dents would have to discuss how the would require students to demonstrate cept based on Genesis 16, entitled “Real power struggles between the biblical char- mastery of the Hebrew, deep understand- Housewives of Canaan.” The assessment acters are similar to and different from ing of the dynamics of the text, and any might ask them to write a script for an the ones read/seen in the contemporary other elements that were taught in the episode of this imaginary show, in which book/movie. How do the characters in curriculum. Sarai and Hagar argue their positions to each story succeed or fail in transcending the camera, followed by a decision-time the social barriers between them? What The dangers of trying too hard to moment for Abram. As in the previous ex- difference does the narrator’s voice make? be authentic ample, the students would have to dem- And so on. onstrate through this assessment that they In writing assessments for geography or understand the text deeply, quoting verses While this particular example might be a health studies, there’s a danger of trying in Hebrew, explaining, in the characters’ nice assessment for slightly older students, too hard to be authentic. Students may voices, why they feel the way they do, etc. changing the contemporary context could end up spending so much time on the easily change the developmental level to fonts and graphics for the camp menu It doesn’t have to be a reality TV show; that of younger students: imagine a similar that their actual content work is too shal- there are multiple ways to transport the kind of assessment based around, say, ask- low and does not demonstrate in-depth Tanakh into real life contexts and sce- ing students to compare Joseph’s relation- knowledge and understanding of the con- narios. Students could be asked to create ship with his brothers to Harry Potter’s tent. a modern-day version of the story set in with his cousin Dudley. their hometown; or to write Yishmael’s In Tanakh assessments too, here are some Facebook page. Of course, this isn’t “real” 4. Relate the Tanakh to questions of the red fl ags that you might be trying in the same way that the UbD examples of modern Jewish identity too hard to be authentic: are real, but it’s a way to bridge the gap between the text and contemporary reality. This mode of authentic Tanakh assessment It’s a cute idea, but it’s too much of a is more appropriate for the late middle or push to make it “fi t” what you are try- high school grades. You might ask stu- ing to assess.

הידיעון Compare the Tanakh to real .3 life dents to set up and video a panel debate between two opposing Jewish psycholo- A teacher I was working with had a fabu-

An example of this approach might be gists who disagree about whether Abram lous and creative idea to have students de- • HaYidion to write a book review comparing the should be a role model for modern-day [continued on page 61]

[57] [58] Tools הידיעון • HaYidion and inspired reasons, suchaswantingto reasons, and inspired forthoughtful personalization exercises Teachers employbothtranslationand question. the “whatwouldIdointhis situation” oranswering Jacob andEsaunarrative, bythe with theirsiblingsasprompted discussionofstudents’relationship are Classic examplesofthiskindactivity and applyingittostudents’ownlives. Torah theme from ing apre-determined includeexplor-Personalization exercises written translationsofTanakh passages. intheoriginaltexttodoingfull roots of suffi pickingoutpatterns from range sonalization. Languageexercises activity: language/translationandper- twomajorkindsofstudent lean toward student workandexperienceofTanakh high schoolclasses,wehaveseenthat In ourvisitstoearlychildhoodthrough Tanakh forstudents. experiencesof learning interpretive authentic as toemphasizeandcreate educators tofine-tunetheirpracticeso activity inTorah andurge learning ofstudent oftrends observations however, notalwaysevidentinthe are could mean.Theseidealsandobjectives, their visionforwhatteachingTanakh helped teachersandschoolsarticulate andinPractice Bible inTheory book Holtz’s andBarry Benchmarks project true engagement with the text’sthe with engagement true meaning. relevance, beconfused withinterpretation, shouldnot a translationtasks of andpersonalization,The finding ¿ Interpretative Experience Doing the Work: by to do.We our would liketoshare asked ofwhatstudentsare reality Allison Cook Allison Textual Knowledge:Teaching the including the Standards and including theStandards years onteachingTanakh— he pioneeringworkinrecent as the Fulcrum of Tanakhas the Education Fulcrum and xes and —has Orit Kent about themselves withlittleortenuous to giving studentsanopportunity eclipsing theTanakh altogether, instead Personalization activitiesforstudents risk cance ofthetext. stand orexperiencethedeepersignifi study, notguidedtounder- studentsare these tasksmakeupmostofTanakh language-minded studypartner. When rience offeelingdependentonamore thecommonexpe- and frustration—or in theirwork,othersexperiencetedium and mayexperiencerigorsatisfaction thecode” technical aspectsof“breaking a piece.Whilesomestudentsenjoythe playing ing acompositionwhilerarely sic studentpracticingscalesortranspos- text. Ananalogyforthismightbeamu- themeaningof disengaged from translation tasksisoftentechnicaland The experienceofstudentsworkingon pirations. objectivesandas- ing teachers’worthy inachiev- see thelimitsoftheseexercises student engagementwithTanakh, we tasksdominate when theseinstructional connect totheTorah way. inareal But over thetextandwantingtohelpthem that cangivethemaccessand“mastery” studentswithpracticeandskills provide talk [email protected] [email protected]@earthlink.net teacher-educators.and canbereached atThey Inspired Pedagogy.”teachers Bothare long-time researching, developing,teaching a and “Havruta Midrashthe Beit Researchthey work on Project for StudiesinJewish Education at Brandeis, where is aseniorresearch associatethe MandelCenter at Allison Cook - terpretations. terpretations. and drawnontodevelopcompelling in- negotiated meanings canbeexplored, other activityinwhichmultiplepotential cessitate engagementindiscussionor andmeaning-makingne- Interpretation tions thatthegapsintextcallforth. details contributeandnoticetheques- passages infull,understandwhatthe the of thetextitself.Theyneedtoread study incloseandcareful must berooted Theapplicationoftheirschema reading. riences, etc.),whichtheybringtothe expe- mental schema(preconceptions, inthetextitselfand what theyread ing oftextsbasedonacombination them. Ultimately, studentsmakemean- understand themandmakemeaningof texts,tocome gaged ininterpreting ply themtoone’sownlifebutbeen- isnottotranslatetextsorap- learners We taskofTorah believethat acore totheirlives. relevant students willlikelynotseetheTanakh as forself-exploration,andironically,board disappears. Thetextbecomesaspring- dominates studentactivity, theTorah riences withtheirpeers,butwhenthis about theirownlivesandsharingexpe- may enjoy(ornot)thinkingortalking connection totheactualtext.Students exercise and the interpretive experience, andthe interpretive exercise task,theinterpretive of instructional We type thatathird propose therefore isaresearch associate and Orit KentOrit become the centerpiece of student work on Tanakh. In the interpretive exercise, students do the work of discovering meaning from the Torah to apply to their own lives. Stu- dents are required to examine the Torah, in its particularity of language and form, to arrive at insights, instruction and connection. The use of the interpretive exercise applies to classrooms that study Tanakh both with and without classical commentaries, since one must also interpret the commentaries. An authentic interpretive experience is one in which both the text and the student work in partnership in order to make meaning. It is what transpires when the Tanakh and the learner need each other. The text needs a human partner to notice it, wonder about it, grapple with it, and appreciate it in order to convert fi xed words into living ideas, expression into meaning. The human partner PARDES needs the text to invite the student, through its complexity, beauty, diffi culties and sacredness, into new horizons of IS GROWING... understanding and growth, intellectually, ethically as well as spiritually. PARDES CENTER FOR JEWISH EDUCATORS

Personalization activities for stu- The Pardes Center for Jewish Educators offers a variety of new and established programs in Israel and North America to train, support and dents risk eclipsing the Tanakh inspire day school Jewish Studies teachers and experiential educators altogether; the text becomes a serving the wider Jewish community. springboard for self-exploration, TRAINING PROGRAMS IN ISRAEL and ironically, students will likely not see the Tanakh as relevant to • Pardes Educators Program: Vibrant, innovative and highly selective two-year teaching training program that combines intensive text study their lives. at Pardes with an MJEd from Hebrew College. For those pursuing day school education as a definite career path. One-year Accelerated Track also available. Many of the tasks that effectively operate as rote translation • Teachers for Jewish America: One-year program designed for or personalization experiences have the potential to become participants interested in exploring Jewish education and teaching for interpretive exercises but stop short. Take, for example, the one or two years in a Jewish day school in a smaller North American Jewish community, without a long-term career commitment. common practice of having students read or hear part of a • Masters in Jewish Education Plus Pardes: One-year text enrichment Torah narrative and then illustrate a scene of the story. program for formal and experiential Jewish educators entering or pursuing a Masters in Jewish Education or related field. When students are drawing a picture based on Torah text • Jewish Educators Track: A semester-long track, offered as part of they are of course interpreting the text through their draw- the Pardes Year Program, intended for those interested in the field of Jewish education. ing; however, they are not necessarily having an interpretive Applications now being accepted for Fall 2012. experience or becoming skillful interpreters. Why? Because students may not be conscious that they are engaged in an interpretive act at all. Students may not be aware of the inter- SEMINARS IN NORTH AMERICA play or relationship between the text and their own schema in forming this new work or interpretive rendering. Students • Customized and creative in-service seminars for teachers and might well assume that they just drew “the facts,” and might experiential educators, designed and run by Pardes in conjunction with experience the task as a technical (rather than interpretive) communities, day schools, synagogues, JCCs, Hillels and camps. exercise. They might not appreciate that their drawing has • Offering educators practical pedagogical tools to tackle subjects including prayer, spirituality, havruta study, Israel engagement, conflict fi lled in a gap in the text, answered a question begged by the resolution and character education. text, or wonderfully refl ected a rabbinic interpretation of the • Ranging from half-day to week-long seminars and retreats. text. It is when students become aware of the dialogue between text and self—either by having the opportunity to re- הידיעון fl ect on this process or by studying the completed drawing in MORE INFORMATION & APPLICATIONS light of the text—that a relationship between text and learner is formed and felt, because it requires the student to main- Programs in Israel: Seminars in North America: • HaYidion [continued on page 60] Naomi Adland Dr. Susan Wall [email protected] [email protected] +1 212 447 4333

[59] WWW.PARDES.ORG.IL [60] Tools הידיעון • HaYidion textual evidence. Notably, interpretive of pelling dependingonthestrength orlesscom- text andthuscanbemore detailsinthe through be formulated be multipleanswers.Theanswers must can question” isoneforwhich there and cogentanswer. An“interpretive aplausible thetexttoform dence from anamassing ofevi- text butrequires an explicitanswerinthe“facts”of tive question—onethatdoesnothave specifi to respond experiencesbyaskingstudents pretive refi For olderstudents,teacherscanfurther further.can explore questions inthetext,whichtheythen parisons illuminatedetails,themesand them, andtoconsiderhowthosecom- among ings, similaritiesanddifferences dents tonoticethedetailsoftheirdraw- Torah.a scenefrom Theycanaskstu- theirdrawingsof gathering themaround by process students intotheinterpretive teacherscaninitiate For youngchildren, tion tothetext. oftheirownideasinrela- and expression to refl protocol— conversation orastructured private encouraging students—through oftheirdrawing, points intheprocess oftheirdecision dents becomeaware the taskperiod.Teachers canhelpstu- ing thetextmultipletimesthroughout thework,andperhapsread- throughout throughout the work. keeping thetext available tothe students and text the of the details keepto goingback to meaning-making processthem byasking Teachers canmake students awaretheir of keeping thetextavailabletostudents going backtothedetailsoftext, tiveness, suchasaskingstudentstokeep by buildinginmechanismsforatten- ness oftheirmeaning-makingprocess Teachers canbringstudentstoaware- ideas andimagination. larities ofthetextaswelltotheirown tain anattentivenessbothtotheparticu- [continued from page 59] tobeinter-ne illustrationexercises ect ontheorigins,development cally toaninterpre- phie Haroutunian Gordon.) Gordon.) phie Haroutunian Books FoundationandbooksbySo- questions,seetheGreat interpretive discussionof or opinion.(Forfurther ownexperience solely inthelearner’s Jewishtexts,ratherthan other related includes thetextunderstudyaswell inthetext,which rooted answers are ta work can turn intotask-completion ta workcanturn activity. interpretation real Suchchavru- little personalization activitywith very a translation activitytoa moving from of pattern a wellworn dents through taskstypicallychannelstu- structional is oftennotthecase.Instead,thesein- perience. We seeinourworkthatthis ex- andaninterpretive interpretations and instruction. as witheachotherrequires scaffolding explicit aswell to beinconversationdentstext the with requiresthat stu- Designing achavrutatask the discussionwillnaturallyproduce translation andquestionsaboutthetext, workingtogetheron knowledge are perspectives,skillsand with different assume thatsinceindividualstudents text.Teacherswith theHebrew may towork pairing studentsintochavruta larly amongolderstudents,involves Another commonkindoftask,particu- personal response. be satisfi this way, fordrawingcannot theprompt yourdesign.”In the textthatsupport You shouldbeabletopointdetailsin betweenthem. drawing therelationship your through toexpress Esau andtry ofJacoband draw characterportraits tobirthright, birth from Esau narrative tion mightbe:“BasedontheJacoband ques- aninterpretive crafted around An exampleofadrawingexercise orpurely ed witheitherarote back tothetext? tokeepgoing Does thetaskasklearners ofthetask? standing ofthetextaspart under-also contributetoabigpicture tion components,dothosecomponents In tasksthathavelanguageandtransla- text? inthe tobegrounded responses require questionsopen-endedanddothey Are oftheexercise? a centralfeature and/or answerinterpretive Is thetaskaskingstudentstogenerate their students: experiencefor learning an interpretive todesignfor considerations inorder tothefollowing own tasksaccording Teachers andexaminetheir cancreate Torah learning. ourhighestidealsof ter beabletoreach capacity aseducatorstodo,we willbet- which iswellwithinour interpretation, in the workof engagelearners we truly and themutualawakeningof each.If betweentextandlearner relationship whichisthelocus ofthe core pretive ofaninter- thefulcrum balance across must tion andpersonalizationexercises Transla-experience ofinterpretation. boththeskilland prise asawholeare Tanakh butvitaltotheenter- learning, ofattentionin nodoubtworthy tion are The workoftranslationandpersonaliza- their ideas? torevisit Does thetaskasklearners folding and instruction. folding andinstruction. explicitscaf- as witheachotherrequires be inconversationwiththetextaswell studentsto taskthatrequires a chavruta thetext.Designing disconnected from into apersonalconversationultimately withalaunch bor fortranslationpaired experiences forstudents,adivisionofla- questions as ¿ Authentic Tanakh Assessments: a Typology [continued from page 57] Whenever I see teachers coming up with ing skills. An assessment scenario, no mat- sign a GPS device that, through its func- ideas for students to fi lm movies as assess- ter how cute, funny, or “real-life,” is not tions, would mirror elements of Abraham’s ments, I get nervous. Doing this properly authentic unless it demands higher order spiritual journey. It was a great idea, but takes a lot of time. If you are going to ask thinking by the learners. Unless the assess- the “real life” context was too far from the students to use a complex vehicle to dem- ment requires students to evaluate, com- content that he actually wanted to assess. onstrate their learning, make sure you give pare, suggest, classify, formulate, support, The students were confused and spent too them enough time, and that you can jus- recommend, and all those other verbs that much time trying to make the text fi t the tify that curricular time spent. embody higher order thinking, it’s not assessment; the results were poor. authentic. It’s engaging for you, but not necessar- Students spend too much time on the ily for the students. Authentic assessment should involve “form” rather than the content. serious writing, at every age and every Sometimes I see teachers get tremen- level. “Authentic” doesn’t mean less I call this “PowerPoint syndrome.” dously excited about an assessment sce- academically rigorous. Indeed, as I There’s nothing wrong with having stu- nario, and forget that their students may hope these brief examples have shown, dents present their work using technology not fi nd it as exciting. First-graders don’t authentic Tanakh assessment almost by and new media; just be careful that the watch Big Brother (I hope). So while you defi nition involves higher order thinking desire for sophistication of presentation might be excited about that as an assess- and sophisticated writing skills. But does not overshadow the core goal of as- ment idea, they might not. I hope that these examples have also sessment, which is for students to demon- shown that higher order thinking and strate evidence of mastery of the content It’s not asking students to enact the sophisticated writing skills don’t only and skills that they have learned. higher levels of Bloom’s Taxonomy. happen in fi ve-paragraph essays; you can require students to exhibit them, together It’s too ambitious. Truly authentic assessments require stu- with their mastery of the text itself, in dents to demonstrate higher order think- assessments that are as authentic and real-

With VIRTUAL ISRAEL GUIDING, Don’t Just Learn Tanach – your students will be able to see and “visit” the places they have Experience It! learned about in class, making our history come to life. Topics include: • The Patriarchs’ travels through the Land (Genesis 14-36) • David and Goliath (I Samuel 17) • The death of King Saul at the Gilbo’a Mountains (I Samuel 31) • Battles of the Maccabees • Modern Israeli holidays, including Yom HaAtzma’ut & Yom Yerushalayim • Many more! See WalkingIsrael.com for a complete list. הידיעון Rabbi Aryeh A. Leifert, a Ministry of Tourism- licensed guide, former congregational rabbi, and experienced educator, will be your • HaYidion live guide for all virtual visits. Israel Cell: +972-54-319-1325 U.S. Tel: +1-305-454-4050 www.WalkingIsrael.com[61] [62] Tools הידיעון • HaYidion forthe Judaicsclassroom. applicationin Layeringcalled Torah adaptsasuccessfulpedagogy that Fine presents anapproachto differentiated instruction ¿ byBethBurstein Fine Road Maps to Torah Study Differentiation: AsMishnah of adayschoolprogram. Nonetheless, Torah part studyisacore not findthemainideainapieceoftext. andcan- students whothinkconcretely abstractly butcannotfindapencil,and כולם,Peah says כנגד תורה -To—תלמוד ferentiate the learning activitiesinthe thelearning ferentiate we lookathowtodif- is so.Before whythat but maynothavearticulated what theyteachandhow teach, skill objectives.Manyschools know methodology anddefi to with aguidingvision,anapproach swer thequestion“whystudyTorah?” First, dayschoolsmustbeabletoan- istosucceed. this complexapproach if groundwork must laythenecessary teachers, thelarger schoolcommunity tothe weturn Butbefore classroom. setofskillsfortoday’sdayschool sary ateacherneces- offers Differentiation dent needs. ricular goalsandtaskstospecificstu- tion canallowateachertoadjustcur- howdifferentia- addresses This article all studentsaloveofJewishtextstudy. andtosparkin environment learning ways towelcomeallstudentsintoour mitzvot. Itiscriticalthatwedevelop asallother rah studyisasimportant impossible; studentswhothink ay schoolstudentscometothe the code of Hebrew almost the codeofHebrew study ofTorah withallkinds challenges make breaking challenges makebreaking of abilitiesandchallenges. students whose learning students whoselearning There are studentsfor are There Torah textwithease; through the words of thewords through first language,whoswim istheir whom Hebrew ned contentand these areas require professional devel- professional require these areas styles. Bothof their students’ learning as adeepanddetailed understandingof ning whichbenefi tsallstudents,aswell plan- tocurriculum tion asanapproach indifferentia- sional tools:agrounding setsofprofes- teachers needtwomore Along withthisroadmap, varied routes. theirgoalsby ers andstudentstoreach whichallowsteach- student learning, A clarifiroadmap of edvisionbecomesa riculum isdesigned. this visionmustguidethewaycur- defi a few).Howeveranindividualschool work,toname andgroup with partner sentation skills,textanalysis,facility benefiancillary ts(criticalthinking,pre- general toourfamilies,aswelltheir andJudaicstudiesin study inparticular both ourvisionofTorahto articulate their lives?Itisincumbentuponus gogues throughout in syna- participants students tobeactive as toencourageour so study andreading of weeklyTorah engrave therhythm demic work?Isitto Jewishaca- future encourage therefore Jewish textstudyand ing? Isthevisiontoencouragealoveof make lifechoicesbasedonTorah learn- soasto students enoughbackground Is theschool’sguidingvisiontogive this endeavor. and whatwestrivetoachievethrough timetoTorahdedicate precious study weneedtoknowwhy classroom, nes thepurposeofstudyingTorah, classrooms, itcanbeeasily appliedto classrooms, ly developed for publichighschool While Nunley’s workwasoriginal- profi based onindividuallearning foradjusting tasks a seamlessstructure evant andlively. Buttheyalsoprovide rel- by makingourclassrooms learners els. Theseprinciplesbenefi andadvancedlev- basic, intermediate andchoiceactivities onthe required of complexity. Studentsworkthrough which organizes setsoftasksbylevel Curriculum calledtheLayered proach and critically. Nunleyusesamenuap- dents byhelpingthemtothinkdeeply ourstu- pleting thetaskandinspire holding themaccountableforcom- ourstudentsby them choices,support us toencourageourstudentsbygiving ity andcriticalthinking.Shereminds choice,accountabil- tiated curriculum: principlesindesigningadifferen- three help4teachers.com). Nunleyidentifi Kathie Nunley(seeherwebsitewww. easily appliedtoTorah studyisthatof soundand I havefoundtheoretically which todifferentiation One approach tosucceed. differentiation time andmoneyinteachertrainingfor Dayschoolsmustinvest information. andassimilatethenew time toprocess specialists)andsuffi vate learning meetingswithinhouseandpri- groups, ration withcolleagues(bookdiscussion opment (classes,conferences), at bﬁ[email protected]. seventeen years. Shecanbereached of Metropolitan Seattle forthe past several gradesthe JewishDay at School to informteaching in social work her ences ininformal Jewisheducation and Beth BursteinFine hasbrought experi- t alltypesof collabo- les. cient es Torah study in an approach I call Lay- These students benefi t from an approach questions, but need a teacher to scribe ering Torah. I have organized the learn- which is highly structured, with activi- his or her answers. ing activities around sets of Torah text ties presented in a consistent manner. and a menu of activities, some required A set of tasks that looks overwhelming There are many students who struggle and some optional. The activities are in September becomes comfortable by when faced with tasks that involve per- grouped on three levels of complex- November, as students become familiar sonal or social risks. They may be intimi- ity that correspond to three traditional with the structure. These students also dated by making choices, by moving from questions which guide Torah study: need to know they will be held account- individual to partner to group work or by what does the text say, what does the able for completing a reasonable amount working effectively in these varied ways. text mean and what does the text mean of defi ned work. They benefi t from These students may not have defi ned def- to me. On the fi rst level students focus checklists and menus which help them icits, but their learning style makes decid- on reading the text, fi nding vocabulary make choices, track their progress and ing what to do and with whom to do it words or the names of familiar charac- reach for success. tricky. What a gift it is for these children ters, searching for the shorashim (He- to work on these areas of discomfort in brew roots) of verbs and other basic Some students with defi cits in attention a structured environment. Some students skills. The second level has students be- need no more support than the menu need help in choosing tasks for the fi rst gin to build meaning through activities used by all students in my classroom. several months of school; the teacher can like matching Hebrew phrases to Eng- Others benefi t from an adjusted menu talk through his or her deliberation out lish phrases, illustrating or diagramming with fewer choices, modifi ed tasks and loud and model how to weigh different individual pesukim (verses) or acting out less text on the page. Many students options. Eventually, most children take parts of the text.

The third level asks students to connect A differentiated structure encourages all students the text to themselves through creative to work to their strengths as well as stretch them- writing, art and drama as well as grap- pling with commentaries and midrashim. selves in areas of discomfort, and thus experience The Layering Torah system ensures that the joy of success. all students work on all levels, experi- encing the range of learning objectives need teacher assistance in making good on this privilege with confi dence. Other while still making personal choices. It choices and using their time wisely. The students need support in deciding when is differentiated with the interests of Layering Torah system allows most stu- to work alone, when with a partner and every student in the room in mind. As dents to work independently, and there- when with a group, as well as assistance the year progresses, students begin to fore allows the teacher to focus attention in navigating the social issues which arise design their own learning activities and on those students who most need indi- in group work. Layering Torah allows a thus contribute to their classmates’ un- vidual support. teacher to work one on one with students derstanding. This move to take charge and help them make their way through of one’s learning is infectious; students Other students may have a range of these challenges, while the rest of the become excited by trying activities de- language-based challenges—auditory class works independently. signed by classmates, and may begin processing, dyslexia, nonverbal and ver- suggesting ways to adjust or extend tasks bal learning disabilities, to name a few. Torah study involves process and prod- to better meet their interests or learning In order to help these students succeed uct, a way of learning and an outcome style. in Torah class, the teacher needs to un- of knowledge, both of which are impor- derstand their specifi c needs and clearly tant pieces of Jewish heritage. When we A differentiated structure encourages defi ne the learning goals for each activ- give students the tools to tackle text and all students to work to their strengths ity. If my goal is for a student to identify connect with Torah, we connect them as well as stretch themselves in areas of the shorashim in a piece of Torah text, I to their people’s past, to themselves, discomfort, and thus experience the joy may want to give certain students a tool and to their own future. Each of us who of success. Yet further adjustments must like fl ash cards with shorashim to manip- are tasked with this sacred work need to be made to the system so as to meet the ulate and match with words in the text. think carefully about our goals, our stu- learning needs of students with pro- Another student may be successful in lo- dents’ learning needs and our methods nounced learning challenges. cating the shorashim, but will struggle for unlocking the joy of Torah study for if asked to transfer those words onto a all of our students. Our schools must Students with attention issues abound separate worksheet. A third student may develop a clear vision of the purpose of הידיעון in our classrooms. This challenge often need to work with the text in translation Torah learning based in discussion with brings related issues, including lack of or in a small directed group with teacher faculty and the community, a clear road

organization, diffi culty following di- support. A fourth student may have in- map to guide our journey into the Jew- • HaYidion rections and diffi culty staying on task. teresting thoughts to share about deep ish future. ¿

[63] [64] Tools הידיעון • HaYidion Museum Learning: ¿ byIanSilverman (The choiceof design oftheimagesasa intothetext. or shehasgainedaportal nite theimaginationinachild. Thushe can sometimesfocusthemind andig- Torah featuringacentraltext portion the A vibrantillustrationofascene from begins tooverwhelm. andamountofwords tity ofinformation times formanystudentsthesheerquan- ages, itisallholycontent.Butsome- the the understandingofJewsthrough commentaries thathavefi Whether onefocusesonthetextor tradition. verbial contentofthesacred contactwiththepro- comes indirect The beautyofTorah text isthatone ofthem. paintings infront bythe ing and/ordrawinginspired given open-endedtasksinvolvingwrit- alone,andare or theycanwalkaround dents canbedividedintosmallgroups, Stu- this canbefor“museumlearning.” whatanamazingtool became apparent County, schoolinSuffolk it elementary displayed atTheJewishAcademy, an years drawing53paintings,eachdepict- hasspentmany Rabbi IanSilverman exploring anddeveloping. worth teaching methodologyofChumashis fi tation of Biblical stories. tation ofBiblical the meaning andinterpre- upon to reflect kind ofportal gives students, all visuallearners, especially adifferent also anartist, scenesfromthe weekly parashah depicting ofbeautifuldrawings,A set rendered byarabbi whois ve sensesthatwecanstimulateinour multiple ways.Anyofthe in Passover teachus,learn asthefoursonsof hildren, these paintings were fi these paintingswere oneofthe ing aversefrom parshiot oftheTorah. When Torah through Pictures ltered through through ltered Michael Druin and Michael rst

ramifi often haveethical The passageschosen thiseffect.) to create matseeks byacircular surrounded circle is sometimes far more effective inex- effective is sometimesfar more therapyhaveestablishedthatart in art evocative passagesinthetext. Studies ofother renderings of theirownartistic todevelopsome themselves bespurred depictionswill ing thevibrantcolorful see- It ishopedtoo,thatthechildren teach? (Metzora). a housegettzara’atandwhatcanthat on howtosacrifi ce(Tzav)orhowcan is itthatMoseschosentoshowAar- asks(why triguing questionstheportion ofintelligentlife) complex reality or in- a pointofcolorandlighttofarmore movingfrom after theFlood…Creation scratch from ited byasedra(i.e.,starting faith orientationselic- certain to capture lustrations endeavor diffi these dilemmasand their ownthinkingon someof to formulate challenge theviewer designedto shev) are tiphar’s wife(Veyei- the advancesofPo- Joseph’s fl his sons(Shmini)and thelossof mourning at thetimeofhis silence stance Aaron’s culties. Otheril- cations. Forin- eeing from from eeing Entering text. penetrating interactionwiththeholy ofadeeperandmore begin aprocess intotheparashahcan Perhaps thisportal understandings thanverbalexpression. deeperemotionalandbroader pressing its truths, are notattemptstodocument are its truths, and the ultimatemeaningofScripture These illustrations,althoughtheyaffi Torah. ofthe ning displayofthe53portions avividrun- and colordecisionstocreate design andsomearbitrary terpretations has enlistedpoeticlicense,midrashicin- alone;he theartist’s These scenesare andconceptions. traditional renderings with certain ordisagree ily fullyagree Nordotheynecessar-for thechildren. historic orscientifi truth callyprecise chosen bytheartist? How doesthispaintingdepict theverse the following: paintings andthengivensuch tasksas asked tochooseoneofthe Students are can bereached at [email protected]. onLongsynagogue Island, New York. He JewishCenter,Northport aConservative Rabbi IanSilvermanDJS, israbbithe E. of emy.com. reached at RabbiDruin@thejewishacad- county with90,000 Jews. Hecanbe County, a the onlyday schoolserving school of JewishAcademyThe ofSuffolk the headof Rabbi MichaelDruinis rm In your opinion, does the painting por- D Describe Describe what you see, experience and can mea- tray the meaning of the verse accurately sure and why? E Explain Explain what you know or understand, what you If you were the artist, how would you de- experienced or think pict this verse? A Analyze Analyze the information to draw conclusions or Describe a midrash or commentary asso- determine what you believe and why ciated with this verse that is or isn’t included in this painting. L Link Link with previous knowledge or information

Which verse would you have chosen from tivate the ability to apply what has been tiple modalities of instruction have here this parashah to be your central painting, learnt, and forge connections with other a perfect tool to teach Chumash in a vi- and why? areas of previous learning. sual versus textual way. Some teachers use it as an assessment tool, while others One may choose the D E A L approach These works of art are not just beauti- use it as a way to introduce a parashah. (which is often used in science) to ex- ful and Judaically enriching. They are All in all, Chumash education has taken plore ideas about what is seen, develop also an educational tool to be used in the on a whole new approach at the Jewish the thinking and analyses of what is seen, hands of talented teachers. Educators Academy thanks to these 53 works of make links with previous learning, cul- who seek to provide students with mul- art. ¿

Innovative Tanakh Programs in the Land of Milk and Honey [continued from page 51] This site is updated on a regular basis wide and this site can serve as an edu- the country (www.mikranet.org.il). and informs Tanakh educators about cational platform for a rich exchange of This extraordinary educational resource new resources that can be easily adapt- ideas and approaches. The potential im- הידיעון provides teachers with a wealth of valued for Jewish schools worldwide. The pact of Mikranet is most signifi cant and able content sources as well as peda- educational heads of Mikranet are keen we encourage all Tanakh educators to gogic guidance that are most relevant to include examples of good practice in take advantage of this outstanding edu- • HaYidion for Tanakh teachers around the world. Tanakh education from schools world- cational resource. ¿

[65] [66] Tools הידיעון • HaYidion resources andstrategies. resources teachersinimplementingliteracy port suggests howschoolleadersmight sup- during aunitonMegillatEsther, and students developcriticalthinkingskills usedtohelp teaching strategieswere commonliteracy andthree cy resources describesthewayinwhichlitera- article characters basedontheiractions.This ning tosynthesizetheoriesaboutthese actingthewaytheydo,andbegin- are aboutwhycharacters making inferences questions aboutcharacters’motivations, sualizing thestoriesofTorah, asking outofbiblicaltextsbyvi- to getmore same skillscanempowerourstudents These own life,andmakinginferences. ing connectionsbetweentextsandyour making questions,makingpredictions, ask- readers: key strategiesofeffective Literacy educationhasidentifi ingful forourstudents. mean- more Judaic studiesinstruction this fi ourpracticein about text.Grounding and I, in a combined 3rd/4th grade class and I,inacombined 3rd/4th Setton, This spring,myco-teacher, Mary study of Tanakh. for teachersto introduce critical thinking intoskills the Tools fromthe fieldofliteracy educationprovide ways ¿ Literacy Education Strategies from the Field of Promoting Torah Literacy: by at ColumbiaUniversity, hasdeveloped ers CollegeReading&Writing Project TheTeach- tostart. where sure aren’t fordeepermeaning,butyou probe the textandengageindiscussionsthat studentsthinkcriticallyabout where Youportion. envisionaclassroom dents inastudyoftheweeklyTorah eld’s methodologywillmakeour ing studentstothinkcritically forteach- curriculum a powerful about toengagewithyourstu- anewteacher magine thatyouare Yael Sacks Yael ed several ed the evidenceof“hisfi whatotherpeople think”nextto “cares and “irresponsible” onthechart: corded Ire- themwithparties.” wants toimpress lot aboutwhatotherpeoplethink, sohe a cares ties? I’mthinkingmaybehereally Why ishespendingallhistimeonpar- thepeople? ing tomakelawsorprotect sible. He’stheking!Shouldn’thebetry- I’m thinkingthatthisiskindofirrespon- one justforthecapitalcityofShushan. oneforallofhisoffi huge parties, makestwo of hiskingshipAchashverosh year Inthethird this forAchashverosh. person thatcharacteris.Watch howIdo them ascluestofi attention tocharacters’actionsanduse pay want toteachyouthatgoodreaders I beganbytellingmystudents,“Today I to make two huge parties.” to maketwohugeparties.” underlying thePurimStory. begin tounderstandthecomplexpolitics think criticallyaboutthesecharactersand based onthetext,to and makeinferences go beyondstereotypes teach ourstudentsto swering. We wanted to an- often hadtrouble of thesetraits,they students forevidence “silly.” Whenweasked was Achashverosh Esther was“nice”and“beautiful,” Hamanwas“mean,” caricatures. standard with The majorityofstudentsresponded think aboutthetraitsofmajorcharacters. thataskedstudentsto a pre-assessment for amini-unitonMegillatEstherwith at BeitRabbaninManhattan,prepared outwhatkindof gure rst actionaskingis cers, and advisors whatto doandthenfollowed wanted her,Achashverosh heaskedhis When Vashti tocomewhen refused actions. verosh’s based onanotherofAchash- inferences tomakesome andtry talk” topartners and actions, Iaskedmystudentsto“turn ence bypayingattentiontocharacters’ ner. togetstudentsuseinfer- Inorder ing athinkingskilloutloudwithpart- talk” togetalloftheirstudentspractic- and tors oftenuseastrategycalled“turn constantpractice.Literacyeduca- quires Like anyotherskill,criticalthinkingre- dents touseit. stu- theskillandremind would reinforce abouttoday.”acters thatweread This thatfor thechar-of personhewas?Try them ascluestofi actionsandused tion toAchashverosh’s ing, “Rememberwhenyoupaidatten- say- would beabletopointthischart during discussionsofothercharacters,I they havebeentaught.Laterintheunit, to usethecriticalthinkingskillsthat students toremind back tothesecharts Theyrefer critical thinkinginstruction. their likethisonetoreinforce charts” Literacyteachersuse“anchor inferences. oftheskillmaking constant reminder asananchor, or becauseitserves chart” ences thatwemade,iscalledan“anchor actionsandtheinfer-Achashverosh’s describedabove,listing The chart [email protected]. Rabban. Shecanbereached at Yael Sacks is a teacher at Beit isa outwhat kind gure their advice to get rid of her. At fi rst, As we moved on to further study of thinking and emphasize those skills. many students were shaky and unsure, the Megillah it was exciting to see the but when they realized that I honestly kids’ theories about characters deepen- Skills commonly taught as “reading expected them to make some inferences, ing beyond the simplistic “good guy/ skills” are used by effective thinkers in all they rose to the task. I was able to sup- bad guy” formulations as they began us- disciplines. By integrating the Judaic and port groups that struggled by asking ing the inferencing skills we were teach- general studies we not only bring insights them questions to draw out ideas. After ing. One student question, “How could from literacy into our Torah study, we a couple of minutes I stopped the talk to Achashverosh agree to destroy an entire also provide students with an opportunity record ideas in the chart and summarized community without even asking who to bring Torah insights into their thinking saying, “I heard a lot of different ideas they were?” led to a discussion of what about every area of life. ¿ from you and I’m so proud of how you we can infer about Achashverosh from are making inferences based on Achash- this action, as we thought about whether To Learn More verosh’s actions. Many of you said that Achashverosh was a foolish king, or per- maybe Achashverosh is a person who haps just didn’t care about the people un- tc.readingandwritingproject.com: The worries a lot and that he listens to his der his control. website for the Teacher’s College Read- ing & Writing Project—see especially the “In the third year of his kingship Achashverosh Resources tab

makes two huge parties, one for all of his A School Leader’s Guide to Excellence: Col- ofﬁcers, and one just for the capital city of laborating Our Way to Better Schools by Shushan. He’s the king! Shouldn’t he be trying to Carmen Farina and Laura Kotch make laws or protect the people?” Units of Study for Teaching Reading by Lucy Calkins and Colleagues at the servants instead of thinking for himself. Integrating the methodology of literacy ed- Teachers College Reading and Writing Others inferred that maybe he is impul- ucation into Judaic studies can benefi t both Project sive and doesn’t think through the con- general and Judaic studies. Teachers in both sequences of his actions.” An advantage areas can work together sharing their under- A Curricular Plan for the Reading Work- of “turn and talk” is that every student standing of how to create critical thinkers, shop (Grade Specifi c) by Lucy Calkins and gets the chance to talk and practice the moving towards a day in which all teachers Colleagues at the Teachers College Read- strategy that has been taught. use the same language to talk about critical ing and Writing Project

Put IYUN TFILLAH on the agenda for 5773! U

Siddur Sababa An Interactive Full-Color Iyun Tfillah Curriculum - Guides students to create personal meaning - Connects prayers to Tikkun Olam - Teaches structure of weekday Shaharit הידיעון -Thought provoking and stimulating artwork - Teachers’ guide available • HaYidion - Recommended for grades 4-9 Coming soon: Siddur Sababa Sheli for grades 1-3 Contact: Sara Stave, [email protected] For sample pages, visit: http://sabababooks.com[67] [68] Tools הידיעון • HaYidion Understanding and Living A Tool for Reading, The Wheel: of Life Quality quality tolifewhenitgetsdiffi abletorestore bring usdownandmore abletounderstandthewayslifecan more helpful, compassionate,more them more life?Make healthy pathwaysthrough better. CouldTanakh helpthemchart could helpthemunderstandtheirlives Three decorativemotifspointto qualities Three Sanctuary The Mishkan: A Quality ofLife tohelpexplaineach. neath isachart brief notestoexplainthequality. Under- with thenameofaquality, andafew divided intoeightwedges,eachlabeled W To beginwith,lookatthe Quality ofLife An Overview: MMMMCCCC Jewish history, andourownlives. Grade Tanakh IIusesittounderstandtext, School oftheBayinSanFrancisco,10th subjects. AttheJewishCommunityHigh analyze andunderstandawiderangeof Life Wheel.Itisdesignedtohelpstudents oped atoolwhichIcalltheQualityof thesequestionsinmind,Idevel- With relationship between Tanakhtheir ownlives. and to navigatethe storiesanduse to biblical students apply that authorhasdevelopedThe amapofqualities ¿ byM. Evan Wolkenstein years ago, I began to wonder if there years ago,Ibegantowonderifthere enrich students’intellects.Several meaning-makers.They articulate more skills makebetterstudents.They application ofcreativity. Indeed,these cooperation,and problem-solving, ments, writing,andinthebestcases, argu- andarticulating tation, forming heel (QOL).You will noticethatitis could learn from Tanakh from could learn that alsosomeskillsthatstudents were translation,interpre- dents learn n thefi eldof Tanakh study, stu- cult? alone, ononeday oftheyear. Likewise, forthehighpriest sacrosanct, are areas time.Some andopen atevery kan isfree Control: function oftheMishkan. and intheform Other qualitiesinhere andthrive. the Israelitesabilitytosurvive and change—Creativity—isessentialto es thatmovement,adaptation,growth, tobemoved.This teach- ready as itwere, theMishkanisalways, er toberemoved; nev- poles thatare feature The furnishings The Mishkanisdesignedforportability. faces. between twoangelic(andyethuman) theeye-to-eyeregion “speaks” from guided bytheLaw, somuchthatGod and much sothatitmustberegulated value,so lechaveiro, isourmostsacred tion, posing face-to-face. Connec- cherubim, withtwoFaces—the and itiscrowned contains theLaw, enant, madeofgold, The ArkoftheCov- Tabernacle. ofthe most recesses found intheinner- the Israelites’livesare thingsin Meaningful suggests thatthemost sageway, andgoldontheinterior. This pas- silverinthecurtained courtyard, brassintheexterior Mishkan features teaches inG-dcastParashatTeruma, the designer) as RafaelKushick(afurniture building materialintheMishkan,and isaprominent central tothetext.Gold bein adamleMakom/ Not every space intheMish- Not every yond andwithin. to generation,andwiththe past, withone’sfamily, generation from anew, Connections forming generation experiencesthe symbols of gogue, theArkandTorah are reading life.Inthesyna- with us,throughout along ments ofthepastmustbeborne that bothdiffi tablets, andajarofmanna,suggesting Golden Calfincident,aswellthenew ken tablets,smashedbyMosesafterthe Memory: Creative adaptability.of Portability— the embodimentofMishkan Motif Creative-Continuities , and customs are ber ofourmostcherishedmitzvot and tzedakah, Torah study, andalarge num- The riseofverbalprayer, theemphasison adaptation oftheoriginalTabernacle). ity) oftheTemple (itself,a Continuity- ( the faceofdestruction do withJewishcivilization’s of theMeaning and Faces,asdiscussedabove.Butmuch tifs andmessageswithin:Gold,Portability, Jewish civilizationhastodowiththemo- oftheMeaning Part Mishkan Student Assessment I: APersonal controls inplaceforacivilsociety.controls the Lawdictatesmitzvot,whichset at [email protected]. Bay inSanFrancisco. Hecanbereached the periential of educationthe JCHS at M. Evan Wolkenstein ofex-the director is The Arkcontainsthebro- Continuity, aseachnew cult andinspiringele- of theMishkanhasalsoto oftheMishkanfor dis-Continu- Creativity in be- Mystery Meaning with the But in order for students to appreciate Qualities the Creative-Continuity following the of Life Art/ “Vocation,” Spirituality, Spirit, God, destruction of the Temple, they need to Familiarity, Soul/ Collective-Soul, appreciate the destruction. And while stu- Fluency, “Universe,” Elevated- Finesse Ancestors, Deep-Within, dents may intellectually understand the achievement Collective Consciousness loss of the Temple by studying it, there is dreams no avenue towards emotionally relating to the trauma of the loss of the Temple, nor recollection, Mystery memorial, Mastery value, worth, the relief and joy of the Creative-Con- myth/legend, importance stories vs. tinuity that follows, without emotionally Meaning vs. meaninglessness, entering into the Mishkan. Just as the amnesia, identity forgetting seder has us imagine ourselves as if we left Memory Shleimut/ Egypt, ourselves, I let students imagine Shalom/Holistic Continuity Health the loss of the Mishkan as their own loss. Substitute They designed a personalized Miskan, re- Compose/Combine fl ected on its loss, and celebrated the joy Tradition, Adjust Generations, Past- Creativity Modify/Magnify/ of moving beyond the destruction. Present-Future, Minify/Move "L'Dor va Dor" Connection Put to other uses Eliminate Students use Homestyler to design a “Mish- Control Reverse/Rearrange kan” that includes rooms for fostering a healthy, quality life, and they present these Relationships, Power, manipulation, self- Community, determination, freedom, personal Mishkanot to the class. An exam- Bridges, Ladders, autonomy ple can be seen at tinyurl.com/bshyz4n. Links. I-Thou vs. vs. Powerlessness, slavery, Isolation, Alienation, subjugation, helplessness Self-Other Student Assessment II: Intervention for Trauma Copyright m.e.wolkenstein 2011 SCAMPER technique by Bob Eberle

Using the QOL, students learn a bit of Quality Loosely Defined social psychology, refl ecting on how communities suffer collectively, anticipating Mystery Some sense or relating to a higher Being in the universe, whether which areas of society can suffer trauma, that be God, the “Oneness” of all things, or, in Nathaniel and in turn, anticipating what sorts of Hawthorne’s eloquent phrasing in The Scarlet Letter, the “sanctity interventions can help a community get of the human heart” back on its feet. Meaning Some sense of there being a purpose to one’s existence, a big- picture benefi t to diffi cult things one has lived through In turn, students gain a deeper appreciation for Jewish history, understanding, Memory Some sense of where one has come from; cherished recollections, for example, 5th century BCE Judeans family and collective history, national myth as more than victims of Babylonian de- Mastery Some sense of fi nesse, to be “good at” something, to apply talent struction, and Jews during WWII as and skill towards the aesthetic and functional shaping of the world— more than victims of Nazi persecution. from music, sports, art, etc. They were both creative, adaptable peo- Connection A sense of not being alone ple faced with a terrible task: to rebuild their QOL after enormous trauma. Creativity Using one’s human, intellectual endowments to reshape and recombine the familiar into the new, to adapt, to grow How is Meaning to be restored in the Control A sense of order, predictable outcome to the world, freedom of face of such tragedy? What is the purpose thought, action, and movement of life when all appears lost? How will the Continuity A sense that the future will contain familiar and valued elements of Jewish people maintain Continuity in the past and the present. the wake of such upheaval? Will societies in exile manage to rebuild Connection with the homeland, with each other, and with their God (the Mystery)? What The Quality of Life Wheel helps students overlapping fi elds that inform each other. הידיעון role must Creativity and Mastery play develop an eye for understanding and The curriculum is not just about what is as communities reform around new ways “reading” the world around them, relat- on the page, but also about what is within of relating to the tragedies of the past ing to classic Jewish text, modern history, people. The skills are not just for school— • HaYidion (Memory) and the challenges of today? current events, and personal experience as the skills are for life. ¿

[69] [70] הידיעון • HaYidion Olami explain ourtraditions. theholidays,Ididn’t know howto served Iob- ited toSundayschool,and though answers. MyJewishupbringingwaslim- kept comingand Ididnothaveadequate Hanukkah foreightdays?Thequestions Whydidwecelebrate pur fasting about? WhatwasYom Saturday? Kip- on bath questions. WhydidwecelebratetheSab- muchcuriosityandmany met. There was the fi thatIwas realized Miami.Ifurther from wasquite shockingtomecoming This News shared mynewlovefor Israel. shared also Jewish beliefs.And,they growing my of deepChristianfaith,theyrespected in Judaism,butaspeople they interested was surprisedtofi co-workers aboutmyIsrae Intalkingto inBirmingham. ish journey This tripwasthebeginningofmyJew- knew intuitively thatIhadcomehome! ish. WhenmyfeetlandedonIsraelisoil,I tobeJew- time inmylife,thatIwasproud butalsoIrealized, forphilanthropy thefi ish history, Middle Eastpolitics, andJewish aboutJew- to Israel.NotonlydidIlearn husbandandItookaFederationtrip My Thus beganmyquestforJewishknowledge. ¿ the Jew IAm The South Made Me by so gladtohaveanotherJewishperson whoexclaimed,“I’m anintern, from forthewelcomeIreceived unprepared News Birmingham University,western toworkat North- Miami andgraduatingfrom upin 30 yearsago,aftergrowing Alabama,over rived inBirmingham, til ImovedtotheDeepSouth.ar- rst Jewmanyof myco-workershad , only a handful were Jewish. , onlyahandful were Lisa Engel /Personal Essay that outof700employeesat ThenIlearned working here!” howtobeaJewun- didn’t learn nd thatnotonlywere a completely . Iwas l experiencesI The The rst community needed meandIlovedmy ish community. Jewish TheBirmingham longer anonymouswithinalarger Jew- and affi synagogues number, most belongedto mingham. Althoughonlyabout 5500in Jewish communityIconnectedtoinBir- bythesmallbutvibrant was strengthened In additiontothe trip, myJewishjourney Jewish Day School Gideon Hausner Dorothy Thursby Illustration by liated withJewishcauses.Iwasno , world andbeathome. inthe to walkintoasynagogueanywhere of theirdays.Iwantedthem natural part fl to ayoungage.IwantedHebrew from them toembracetheirJewishidentities edge Ineverhadasachild.wanted tohavetheJewishknowl- my children wanted a Jewishdayschool.Irealized I to cision Imadewastosendmychildren However, perhapsthemostimpactfulde- advocateforIsrael. and became astrong JewishFederation, for theBirmingham becameadedicatedvolunteer Hebrew, toread learned ish leadershipcourse, ish knowledge.IsignedupforaJew- to answer, IthirstedforJew- themore JewishquestionsIwasable The more newfound identity. holders welcome. [email protected]. Submissionsfromallstake- fi experience indayschools?Share itwiththe totellaboutyour Do youhaveaspecialstory tobeJewish!. Ilearned ham iswhere I alsotellthemwithpridethatBirming- activeandengaging. smallbut warm, are Jewishcommunity.deed haveagreat We doesin- out-of-towners thatBirmingham Itell tian friends.And,wheneverIcan, with otherJewsanddialogueChris- speak aboutbeingJewish.Idebateissues Now, later, 30 years Ican knowledgeably attending shul,andthelistgoeson. kashrut, putting upasukkah,observing Wedren. havingShabbatdinners, started enriched bytheexperiencesofourchil- Jewish DaySchool.Ourwholefamilywas Miles atBirmingham’s N.E. my children thanaJewisheducationfor But Igotmore ow from their lips and davening to bea theirlipsand davening to ow from eld! Sendanessayof600words toHaydi-

¿ Glossary Terms for Biblical Study

The following are some of the terms used in the articles in they are less important

this issue. Parashah (also parashat hashavua; pl. parshiot): the weekly portion of the To- Ancient Near East: the larger geo-politi- ent times, and woven together by edi- rah read in synagogue cal area in which ancient Israel was situ- tors into its current form ated, including Mesopotamia, Egypt, Parshanim (also meforshim): traditional Anatolia/Asia Minor, and Persia Hammurabi: fi rst king of the Babylonian commentators on the Torah and other empire, who lived in the 18th century books of Tanakh, mostly from the Mid- Aramaic: the language of part of Tanakh BCE, famous for his law code that was dle Ages, whose comments appear as (especially in Daniel) and predominantly discovered in modern times by archeol- glosses—line by line explanations below used in the Talmud; also the language of ogists and serves as a point of compari- the biblical text the Targumim son for biblical law Pasuk (pl. pesukim): a verse from Tanakh Bamidbar: the book of Numbers; a para- Lex talionis: the principle of retributive shah at the beginning of that book justice—“an eye for an eye” Perek (pl. perakim): a chapter of Tanakh

Be‘iyyun: learning a particular passage in Masoretes: Jewish biblical scholars from Peshat: literal interpretation depth; slow reading the early Middle Ages who assembled the Tanakh, using pre-existing manu- Shemot: the book of Exodus; a parashah Beki’ut: learning aimed at acquiring scripts and traditions, into the form in at the beginning of that book widespread familiarity with a text; fast which it is codifi ed today reading Shoftim: the book of Judges Midrash: capitalized, the body of homi- Bereishit: the book of Genesis; a para- letical interpretations compiled by the Syriac: an ancient language into which shah at the beginning of that book ancient rabbis; lower case, an example of the Bible was translated such a rabbinic interpretation Chavruta: a method of study in pairs Tanakh (also TaNaKH): a Hebrew ac- commonly used in the study of Jewish Midrash Rabba: the “great Midrash,” ronym for the Bible: Torah (fi ve books sacred text a large anthology of midrashim divided of Moses); Nevi’im (Prophets, including according to the books of the Torah: the historical books from Joshua to Kings the sages Bereishit Rabba, Shmot Rabba, Vayyi- as well as fi fteen books written under :(חכמינו זכרונם לברכה) Chazal whose teachings are included in the clas- kra Rabba, Bamidbar Rabba, Devarim prophets’ names); Ketuvim (Writings, a sic rabbinic collections of the Mishnah, Rabba collection including diverse material) Talmud and ancient midrashim Mikra’ot Gedolot: the “rabbis’ Bible,” Targum (pl. Targumim): ancient Jewish Chumash: the fi ve books of Moses an edition of the Chumash which in- translation of the Torah and Tanakh into cludes many of the classic commentators Aramaic Derash: a homiletical, nonliteral interpre- (frequently reprinted) tation, usually with a moral aim Vayyikra: the book of Leviticus; a para- Mishkan: Tabernacle, especially the por- shah at the beginning of that book Devarim: the book of Deuteronomy; a table Temple established by the Israel- parashah at the beginning of that book ites in the wilderness described in Shmot Wisdom literature: a genre of writing chapters 25-31, 35-40. widespread in the Ancient Near East, Documentary Hypothesis (also Higher consisting of proverbial sayings by sages, הידיעון Criticism) : the theory prevalent in the Minor prophets: also known as “the sometimes addressing issues of philoso- academic study of Tanakh that the To- twelve,” the books of the prophets from phy or theodicy; includes the books of

rah consists of different strands, written Hosea to Malachi; called “minor” be- Proverbs, Job and Kohelet (Ecclesiastes) • HaYidion by different groups of Israelites at differ- cause these books are short, not because from Tanakh ¿

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