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Six Tikunim for Israel at 60

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For Educational Use Only Six T Six Tikkunim for Israel's Sixtieth Year In celebration and commemoration of Israel’s sixtieth anniversary, we propose six Tikkunim . The idea of Tikkun positions people in partnership with God, assuming responsibility for our world. By the same token, we invite Jews in Israel and abroad to share the responsibility for the present and future State of Israel, through meaningful learning and experience of current dilemmas of the sixty- year-old/young country. Halachah offers an educational frame for the number “sixty”, when it claims that food will be considered kosher even if it has a non-kosher ingredient, when the kosher ingredients of the food are sixty times greate r than the non kosher Thinking within this . ָטֵ ל ְִִ י ingredient. This is termed: Nullified by Sixty 1 framework as well as the framework of Tikkun Olam, led us to identify six Tikkunim for Israel’s sixtieth year. We hope that these Tikkunim will serve as an invitation for contemplation and action on that which requires mending and in turn become sixty times greater than other Israeli challenges. In the following document you will find six gates for six Tikkunim . Each gate is thematically inspired by one of the books of the Mishnah: Tikkun of Time תיקו הזמ – Zeraim (1 Tikkun of Shabbat תיקו שבת – Mo’ed (2 Tikkun of Gender תיקו המגדר – Nashim (3 Tikkun of Conservation תיקו השימור - Nezikin (4 Tikkun of the Sacred Place and Space תיקו המקו הקדוש - Kodashim (5 Tikkun of Social Ethics תיקו הכשרות החברתית – Toharot (6 1 " "ָ ל אִ רִ י ֶַ רָה [ ְטֵלִ י ] ְִִ י " ( תלמוד בבלי , קודשי , חולי , פרק ז ', ד+ צ" ח א ' גמרא) 1 Each Tikkun gate includes: a verse introducing the key issue, an essential question, a Jewish Text, an Israeli song and a contemporary Israeli thought. Educators may utilize these Tikkunim as resources for creating educational programs that may be used throughout the year 5768 or during Yom Ha’atzmaut itself. Communities may use them as resources for ceremonies and discussions. Clergy may use them as resources for creating alternative Tefillot for Israel’s 60 th Independence Day celebration. ..". בת שישי פוקחת עי Sixty- year-old 2 opens an eye…“ ונועלת נעלה . .and puts on her shoe יו גדול ממתי בפתח , , A great day awaits, זה היו שלה . It’s her day. יו גדול עומד בפתח , , A great day awaits, יו צעיר וחדשני . מגה0 הוא את קמטיה .Young and innovative ומוחק שני . Ironing her wrinkles כי אמיתית היא ולא סמל , .Erasing the years ולא דגל ולא אות . Because she is genuine, not a symbol העבר מאחוריה Not a flag and not a sign. 2 היא צופה אל הבאות ." ." The past is behind her – ( בת שישי / דידי מנוסי ))) She looks forward to the future. (Bat Shishim by Didi Manusi) We will be happy to provide further educational support for your Six T journey! לא עלי4 המלאכה לגמור , ולא אתה ב חורי לבטל ממנה. For more information please contact Shelley Kedar at [email protected] 2 This song was written for Kibbutz Geva in honor of the 60 th year anniversary of its foundation. 2 Tikkun of Time תיקו הזמ ַל"ֹל , ְזָמ ; ְוֵעת ְלָכל2 ֵחֶפ0 , ַַחת ַהָָמִי קהלת ג':א' There is a time for everything, and a season for every activity under heaven Ecclesiastes 3:1 What should be the meaning of Shemitah in 60-year-old Israel? אאא ַוְיַדֵר ְיהָוה ֶאל2מֶֹה , ְַהר ִסיַני ֵלאמֹר .בבב 8ֵַר ֶאל2 ְֵני ִי9ְָרֵאל , ְו;ַמְרָ ֲאֵלֶה , ִ"י ָתבֹא ֶאל2 ָה;ֶר0 , ֲאֶר ֲאִני נֵֹת ָלֶכ 22ְוְָבָתה ָה;ֶר0 , ַָת ַליהָוה .גגג ֵ ִָני ְִזַרע 9ֶָד4ָ , ְוֵ ִָני ְִזמֹר ַ"ְרֶמ4ָ ; ְו;ַסְפָ , ֶאת2 ְב;ָת> .דדד ַבָָנה ַהְִביִעת, ַ ַת ַָת ִיְהֶיה ָל;ֶר0 22 ַָת , ַליהָוה : 9ְָד4ָ לֹא ִתְזָרע , ְוַכְרְמ4ָ לֹא ִתְזמֹר .ההה ֵאת ְסִפיַח ְקִציְר4ָ לֹא ִתְקצר , ְוֶאת2 ִעְ=ֵבי ְנִזיֶר4ָ לֹא ִתְבצֹר : ְַנת ַָת , ִיְהֶיה ָל;ֶר0 .ווו ְוָהְיָתה ַַת ָה;ֶר0 ָלֶכ , ְל;ְכָלה 22 ְל4ָ, ְלַעְב4ָ8ְ ְוַלֲאָמֶת4ָ ; ְוִל9ְִכיְר4ָ ,ְלתְָב4ָ , ַהָ<ִרי , ִעָ?4ְ .זזז ְוִלְבֶהְמְ4ָ 22ְוַלַחָ@ה , ֲאֶר Aְְרֶצ4ָ : ְִהֶיה ָכל2 ְב;ָת> , ֶלֱאכֹל . ויקרא כ"ה 1 The LORD said to Moses on Mount Sinai, 2 "Speak to the Israelites and say to them: 'When you enter the land I am going to give you, the land itself must observe a sabbath to the LORD. 3 For six years sow your fields, and for six years prune your vineyards and gather their crops. 4 But in the seventh year the land is to have a sabbath of rest, a sabbath to the LORD. Do not sow your fields or prune your vineyards. 5 Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest. 6 Whatever the land yields during the sabbath year will be food for you—for yourself, your manservant and maidservant, and the hired worker and temporary resident who live among you, 7 as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten. Leviticus 25 זמ אהבה Time for love אהוד בנאי ודוד ד''' אוראאוורר Ehud Banai and David D’Or ליד התחנה המרכזית, ,By the central station גש על הכביש, ,Rain on the road ראיתי איש זק יושב לבד ומחריש, ,I saw a old silent man “where should I turn” I asked ” לא לפנות? " שאלתי, “To the left or to the right?” ” לשמאל או לימי ”? .Go straight ahead” he replied“ ” תל4 ישר " , כ4 הוא אמר, ”Straight ahead and believe“ ” ישר ותאמי ,” If you will not do to your friend that which א לא תעשה לחבר4 מה שלעצמ4 כואב makes you ache אתה תמצא את הנתיב לירושלי שבלב You will find the path to Yerushalayim זמ אהבה of the heart 3 Time for love The ground beneath our feet Asher Cohen 3, YNet, 5 September 2007 A tiny article about an agreement between strictly Orthodox representatives and vegetable growers in Gaza recently appeared in the newspaper. The latter undertook to provide the former thousands of tons of vegetables during 2008, which is set to be a fallow year ( shnat shmita ). At the core of the mitzvah of the fallow year is the obligation to allow fields to fallow every seventh year after the first harvest. Namely, to refrain from cultivating fields or enjoying their yield for the duration of one year. Since the days of the first aliyah to date the mitzvah of shmita has been at the core of a fierce dispute between non-Zionist strictly Orthodox and religious Zionist societies. It is the commitment to values according to which the agricultural enterprise led religious Zionism to support the halachic solution of the sale of land as a means of enabling the continuation of agricultural work. During the last fallow year in 2001, a particularly fierce dispute broke out in which Chief Rabbi Bakshi Doron threatened to resign. The background to this decision was an attempt by the strictly Orthodox community to further expand their strict halachic approach by subjecting the issuance of a kosher certificate to sales of Arab agricultural produce only. At first glance this looks promising. Hope isn't entirely lost. A group of Jews in Israel reached a commercial agreement with the farmers from the Gaza Strip despite the escalation in violence. The hope embodied in the agreement is apparently increasing in light of the assumption that the project is likely to provide Palestinians in Gaza more than 10,000 places of employment. For years now we have been told that their economic plight is what is pushing them into the arms of Hamas. One of the focuses of the national struggle between Jews and Arabs, including within the Green Line, is on holding and controlling land. Frequent articles are publicized debating the loss of the State's control over its land. The trend to relinquish agriculture - which has led to the loss of land - has been added to the economic trend in recent years which is narrowly examining every area through the prism of cost-effectiveness and financial loss and profits. However, the status of the land is not only determined by its official-legal status. Testimony of this is the hundreds of thousands of hectares registered as State land that can only be accessed by State representatives accompanied by Border Police. The real, 3 Dr. Asher Cohen is a lecturer of political science at Bar Ilan University. 4 stable and continued hold over the land can only be achieved by settlement, and more so by means of active agricultural enterprises. Tens of thousands of work places for Palestinians in the Gaza Strip is tantamount to the loss of livelihood for thousands of Israeli vegetable farmers. The blooming fields surrounding Dir El Balah means an additional loss of land within the Green Line. There is a high probability that the funneling of substantial funds to farmers of the Strip will mean additional finances for purchasing arms. We can't expect much from the strictly Orthodox community due to the halachic approach that precedes long-term national considerations, particularly when the considerations reek of Zionism. In the prior dispute, in 2001 religious Zionism was characterized by a thunderous silence, except for a few. Now they have the chance to rectify the distortion by taking a firm stance against the haredi sectarian stance, while demonstrating a stance that is committed to both religious tradition and Zionism. 5 Tikkun of Shabbat תיקו שבת וְי , ַהְִביִעי 22 ַָת , ַליהָוה ֱאלֶֹהי4ָ : לֹא2 ַתֲע9ֶה ָכל2 ְמָלאָכה Aָה ִבְנ4ָ ִבֶ4ָ , ַעְב4ָ8ְ ַוֲאָמְת4ָ ְבֶהְמֶ4ָ , ְוֵג ְר4ָ, ֲאֶר ְִָעֶרי4ָ.
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    Yohai Hakak Filmed ‘Not During the Sabbath’: The Israeli Haredi Minority through the Camera’s lens Abstract The Haredi (Jewish Ultra Orthodox) minority in Israel has an increased visibility in Israeli media in recent years. Many of its representations are negative and stereotypical. This article is an analysis of a documentary series about this minority group that the author co-directed also in an attempt to challenge these stereotypes. The article analyses the process of production of the series and the many decisions that had to be taken during it. It explores the difficulties in challenging the key stereotypes, especially in the context of Israeli commercial television. In the last ten years, images of Haredim (Ultra Orthodox Jews) have come to occupy a prime position in Israeli media. The demographic growth and political power of the Haredi minority, as well as the fact that many of its members are moving outside of the boundaries of the segregated Haredi space, and are entering the Israeli public space, are some of the causes for this increased interest. For quite some time now, Haredi spokesmen have become regular guests on talk shows, while Haredi journalists host radio and television shows. Cinema as well as theater and literature have also recently ‘discovered’ this minority. However, very little has been written so far about the representations of the Haredi minority, even less about the changes in these representations. This article is an attempt to start filling these gaps; I will be looking at the stages in the production of a documentary series on the Haredi minority in Israel ("Filmed on a Weekday"), which I directed, together with Ron Ofer1.
  • Recent Trends and Developments in Educational Psychology: Chinese and American Perspectives

    Recent Trends and Developments in Educational Psychology: Chinese and American Perspectives

    DOCUMENT RESUME ED 397 072 TM 025 065 AUTHOR Huifen, Duan; And Others TITLE Recent Trends and Developments in Educational Psychology: Chinese and American Perspectives. Educational Studies and Documents Series No. 61. INSTITUTION United Nations Educational, Scientific, and Cultural Organization, Paris (France). REPORT NO ISBN-92-3-102980-0 PUB DATE 95 NOTE 55p. AVAILABLE FROM UNESCO Publishing, 'Sales Divilion, 7 Place de Fontenoy, 75352 Pazis 07 SP, France (87). PUB TYPE Reports Evaluative/Feasibility (142) EDRS PRICE MF01/PC03 Plus Postage. DESCRIPTORS *Constructivism (Learning); Educational Principles; *Educational Psychology; Educational Theories; Elementary Secondary Education; Foreign Countries; *Intellectual Disciplines; Learning; Personality Traits; *Teaching Methods; *Theory Practice Relationship; Trend Analysis IDENTIFIERS *China; Knowledge Acquisition; *United States ABSTRACT This publication consists of two reports that were commissioned by the United Nations Educational, Scientific, and Cultural Organization as background for its biennial report on world education. The first paper, "Educational Psychology and Teaching Methods in China: Developments and Trends," by Duan Huifen and others, indicates that educational psychology in China began with the introduction of theories from abroad. This was followed by a period of testing, assimilation, and thorough investigation, and finally by actual creative development. A distinctively Chinese school of educational psychology has yet to be developed, but one trend is the emphasis on the harmonious development of the whole personality. The second paper, "Trends and Developments in Educational Psychology in the United States," by Rochel Gelman and Meredith Gattis Lee, emphasizes recent interest in the constructivist nature of learning, a view that is currently in favor. Notions of learning as a process of building associations are being expanded in examinations of the active construction of knowledge.