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Jewish Education to Help Us Thrive | SPRING 2018, VOLUME 5, ISSUE 1

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Jewish Education to Help Us Thrive | SPRING 2018, VOLUME 5, ISSUE 1 GLEANINGS SPRING 2018 Dialogue on Jewish Education from The William Davidson School VOLUME 5, ISSUE 1 The William Davidson Graduate School of Jewish Education is the largest multidenominational school of Jewish education in North America, granting master’s and doctoral degrees and providing professional development to educators currently in the field. Drawing upon cutting-edge thinking in both Jewish and general education, its pedagogy emphasizes experiential education, is informed by best practices and new developments in teaching, and engenders leadership in a variety of educational settings. Learn more at www.jtsa.edu/davidson. LEADERSHIP COMMONS The Leadership Commons is a project of The William Davidson School dedicated to building educational leadership that works together to create a vibrant Jewish future. Jewish Education to • Leadership Institutes Help Us Thrive • Research, Design, and Publications When we sign up our children to participate in Jewish educational experiences, what are we hoping for? Is our goal merely to have our kids become active and knowledgeable Jews? Or, if we dig deep down into our souls, might we hope that everyone—not only our children—who engages in Jewish Education projects at The William Davidson School are currently learning and community is more fulfilled as a result? funded by Alan B. Slifka Foundation, Amy Mandel/Katina Rodis Fund, The Avi Chai Foundation, Birmingham Jewish Foundation, Covenant Foundation, The Crown Family, the Jewish Women’s This is the paradigm shift starting to appear throughout the field of Jewish education. Foundation of New York, Jim Joseph Foundation, Leon Levine It is a shift predicted many years ago by Dr. Jonathan Woocher, z”l, a true Gadol, one Foundation, Lippman Kanfer Foundation for Living Torah, The Wexner Graduate Fellowship Alumni Collaboration grant, and of the greatest Jewish educational thinkers of our time. In 2013, Dr. Woocher stated, the William Davidson Foundation, as well as by endowments continues on page 2 ›› established for the Melton Center and the Mandell Berman Fund for Action Research and Evaluation. Jewish Early Childhood Day School Leadership Jewish Experiential The Legacy Heritage JCC Leadership Education Leadership Training Institute Leadership Institute Instructional Leadership Training Institute Institute Institute GLEANINGS | Jewish Education to Help Us Thrive | SPRING 2018, VOLUME 5, ISSUE 1 “Twentieth-century Jewish education was designed to answer the question, ‘How can we ensure that individuals remain “good” Jews, even as they become good (and successful) Americans?’ Jewish education must respond to a subtly, but significantly, different question:‘How can we help Jews draw on and use their Jewishness to live more meaningful, fulfilling, and responsible lives?’” As a tribute to Dr. Woocher, who served for many years on The William Davidson School Advisory Board, we have asked a group of scholars and practitioners to respond to his visionary proclamation. In this issue, we learn how the idea of thriving aligns with ancient philosophies, Jewish texts, and today’s training of the next generation of Jewish educators. We will also see evidence of this approach in Jewish education emerging across the continent, from the early childhood classroom to the JCC to the synagogue school. As you read through, consider: How might you inspire a shift in your own approach to Jewish education? How might you encourage those around you to follow suit, helping our learners and communities to lead more meaningful, fulfilling, and thriving lives? Shalom, Mark S. Young, Managing Director, the Leadership Commons CONTENTS Values in Action and Vice Versa: Toward an Integrated Framework for Jewish Education in the Social and Emotional Domains . 3 DR. JEFFREY S. KRESS How We Learn Is What We Learn . .5 . ALLISON COOK AND DR. ORIT KENT Toward a Modern Jewish Virtue Ethics of Education . 8 DR. YONATAN Y. BRAFMAN Toward More Expansive Perspectives on Gender, Authority, and Role Modeling . 11 DR. REBECCA J. EPSTEIN-LEVI Modeling and Learning Thriving Through Civic Engagement . 13 DR. MEREDITH KATZ Outside In: Jewish Education That Matters . 16. RABBI SID SCHWARZ From Piles of Schnitzel to Living Extraordinary Lives . 18 SHARON GOLDMAN, JD The JCC Vision of Jewish Thriving Through Engagement with the World . 21 DR. DAVID ACKERMAN Taking the Time and Making the Investment to Thrive . 23 RABBI JENNIFER GOLDSMITH Forging a Path . 25 ANNA MARX 2 GLEANINGS | Jewish Education to Help Us Thrive | SPRING 2018, VOLUME 5, ISSUE 1 Values in Action and Vice Versa: Toward an Integrated Framework for Jewish Education in the Social and Emotional Domains DR. JEFFREY S. KRESS There is no shortage of terms for education in the intra- and interpersonal domains. Character education. Moral education. Education for ethics. Whole child. Social-emotional learning (SEL). Values or Middot. Identity. Meaning and purpose. Spiritual development. Positive psychology and Thriving. While there is a place for delving into differences, I suggest that there are areas in which these approaches intersect in ways that either reinforce or complement one another. What is my rationale for this? To paraphrase a quote that I have heard attributed to both James Comer and Seymour Sarason (if anyone has an original citation, please let me know!), we don’t teach character education (or moral education or values or SEL, etc.), we teach children (or adolescents or adults, etc.). That is, the real lived experience of an individual cannot meaningfully be subdivided into the categories we’ve established to frame our work. In considering the actual experience of the learner, I find it helpful to think of a number of intersecting elements. While some of these might be more strongly associated with one or another of the subfields of intra- and interpersonal education, I believe it is important to see these as intersecting in the lives of individuals. A SUBSTRATE OF SOCIAL AND EMOTIONAL SKILLS A comprehensive list of skills that comprise social and emotional functioning would be lengthy, yet it is possible to speak about broad categories such as those iterated by the Collaborative for Academic, Social, and Emotional Learning (CASEL). This list includes self-awareness (e.g., recognizing one’s emotions in a given situation); self-management (e.g., managing stress; staying motivated toward a goal); social awareness (e.g., empathy and perspective taking; reading social cues); relationship skills (e.g., communication skills); and responsible problem solving. As CASEL states on its website (casel.org): Self-awareness is “the ability to make constructive choices about personal behavior and social interactions based on ethical standards, safety concerns, and social norms.” Realistic decision-making is “the realistic evaluation of consequences of various actions, and a consideration of the well-being of oneself and others.” A FRAMEWORK OF VALUES One might use appropriate skills for inappropriate ends. “Please hand me that pencil” can be followed by “so I can finish my assignment” or “so I can throw it at Yossi.” Values, such as themiddot that are part of the resurgent Mussar movement, provide the prescriptive framework for the pro-social uses of these skills. The value of kavod (respect or honor), for example, adds that not only must the skills of “polite requests” be implemented, but also that they be used for the benefit and not the harm of others. At the same time, the skills are the substrate for the enactment of values. Though one might intend to show kavod, a demand of “Gimme!!” would not be taken as such. TAKING ACTION Values are strongly linked to social and emotional competencies. In fact, putting values into action often involves using multiple skills in unison, and value-laden situations are, in turn, opportunities to hone social and 3 GLEANINGS | Jewish Education to Help Us Thrive | SPRING 2018, VOLUME 5, ISSUE 1 emotional skills. This applies to even the most seemingly basic cases; asking for a pencil with kavod requires an array of social skills such as choosing the right words and tone of voice, gauging the emotional state of the pencil-possessor to ascertain, among other things, “Is this a good time or does that person seem to want to be left alone?” and “Am I asking for something that the other person may not want to part with?” One needs to control impulses and not grab the pencil or not ask for it if the time is not right. Welcome to the real world. We all face circumstances in which it is particularly difficult to enact values. In fact, one can say that the Jewish tradition flags some notably challenging situations, making them a part of Jewish practice and thus integral for us to teach as part of one’s Jewish education. Think about bikkur holim (visiting the sick), hachnasat orchim (welcoming guests), and kibbud av va’em (respecting parents). In real life, enactment of these practices may involve emotional triggers (our own sadness about a loved one’s illness or the intensity of emotions that characterize parent-child relationships). Even adults confront situations in which the way to enact values is unclear (e.g., might there be situations in which showing kavod might actually entail refraining from visiting a sick person?), and those in which values conflict (e.g., should we demonstrateachrayut , responsibility, and intervene in an argument, or use savlanut, patience, and hold back?). As such, we can’t show learners the “right way” to handle complex situations. What we can do is scaffold a framework for approaching such situations—considering the values at play and the emotional dimensions involved, planning proactively for social interactions and anticipation of roadblocks to our best intentions, and reflecting afterward to consider how things went. INTEGRATION WITH SELF AND BEYOND The exercise of values-guided social and emotional skills and behaviors sometimes seems to run counter to cultural norms. Actions marked by impulsivity and lack of interpersonal consideration may be easier than value- and empathy-driven behavior.
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