M E O R O T a Forum of Modern Orthodox Discourse (Formerly Edah Journal)

Home , Haredi Judaism, Moshe Halbertal, Off the derech, Torah Judaism, Uzzi, Yaakov Blau

M e o r o t A Forum of Modern Orthodox Discourse (formerly Edah Journal)

Tishrei 5770

Special Edition on Modern Orthodox Education

CONTENTS

Editor’s Introduction to Special Tishrei 5770 Edition Nathaniel Helfgot

SYMPOSIUM On Modern Orthodox Day School Education Scot A. Berman, Todd Berman, Shlomo (Myles) Brody, Yitzchak Etshalom,Yoel Finkelman, David Flatto Zvi Grumet, Naftali Harcsztark, Rivka Kahan, Miriam Reisler, Jeremy Savitsky

ARTICLES What Should a Yeshiva High School Graduate Know, Value and Be Able to Do? Moshe Sokolow Responses by Jack Bieler, Yaakov Blau, Erica Brown, Aaron Frank, Mark Gottlieb

The Economics of Jewish Education The Tuition Hole: How We Dug It and How to Begin Digging Out of It Allen Friedman The Economic Crisis and Jewish Education Saul Zucker

Striving for Cognitive Excellence Jack Nahmod

To Teach Tsni’ut with Tsni’ut Meorot 7:2 Tishrei 5770 Tamar Biala

A Publication of Yeshivat Chovevei Torah REVIEW ESSAY Rabbinical School © 2009 Life Values and Intimacy Education: Health Education for the Jewish School, Yocheved Debow and Anna Woloski-Wruble, eds. Jeffrey Kobrin

STATEMENT OF PURPOSE

Meorot: A Forum of Modern Orthodox Discourse (formerly The Edah Journal)

Statement of Purpose Meorot is a forum for discussion of Orthodox Judaism’s engagement with modernity, published by Yeshivat Chovevei Torah Rabbinical School. It is the conviction of Meorot that this discourse is vital to nurturing the spiritual and religious experiences of Modern Orthodox Jews. Committed to the norms of halakhah and Torah, Meorot is dedicated to free inquiry and will be ever mindful that “Truth is the seal of the Holy One, Blessed be He.”

Editors Eugene Korn, Editor Nathaniel Helfgot, Associate Editor Joel Linsider, Text Editor

Editorial Board Dov Linzer (YCT Rabbinical School), Chair Moshe Halbertal (Israel) Naftali Harcsztark Norma Baumel Joseph Simcha Krauss Barry Levy Adam Mintz Tamar Ross (Israel)

Meorot publishes one online edition per year, and will be available periodically in hard-copy A Forum of Modern Orthodox Discourse Orthodox Modern of Forum A

M e o r o t editions. Opinions expressed in the articles are those of the authors only and do not necessarily represent the views of YCT or the editorial board. YCT retains copyrights to all material published in the journal.

Directions for Submissions Meorot invites submissions of original scholarly and popular essays, as well as new English translations of Hebrew works. Popular essays should be between 800-2000 words. The journal particularly welcomes halakhic, philosophic, and literary studies relating to qedushah in modern experience, the religious significance of the State of Israel, Jewish ethics, emerging Torah conceptions of and opportunities for women, Talmud Torah as an intellectual and spiritual discipline, pluralism, and Judaism’s relation to gentiles and contemporary culture.

Submissions to Meorot should be sent online to [email protected], or mailed in duplicate to Editor, Meorot, c/o YCT Rabbinical School, 475 Riverside Drive, Suite 244, New York, N.Y. 10015. Submissions should include a one paragraph abstract and one line biography of the author. Paper submissions should be accompanied by a diskette with essay in RTF, TXT or MSWORD format. Notes should appear as footnotes. Communications

should be directed to the above email address. Meorot 7:2 Tishrei 5770 Reader responses should be sent to the editor at [email protected] for possible A Publication of Yeshivat Chovevei Torah electronic publication at the journal’s website. Rabbinical School © 2009 Graphic Design: Erica Weisberg Technical Assistant: Michelle Green Editor’s Introduction to the Special Tishrei 5770

Edition

Nathaniel Helfgot

Rabbi Joseph B. Soloveitchik zt”l often fresh voices that are now making their mark on noted in his shi`urim and derashot that the the scene. mitsvah of talmud torah (Torah study) is presented in our liturgy and in The second section contains a study by Dr. Maimonides’ Mishneh Torah as, first and Moshe Sokolow describing the knowledge, foremost, an obligation to engage in attitudes and skills that an ideal graduate of a transmitting Torah to others and initiating yeshiva high school should have upon them into the covenantal community. completion of his/her studies. This essay was Indeed, as the Rav famously noted, the also sent to a number of thoughtful educators first blessing of birkhot ha-Torah speaks of for their comments, and their responses follow the Almighty Himself as a teacher (ha- Dr. Sokolow’s essay. The section also contains melammed torah le-ammo yisra’el) who partakes two articles on the economics of Jewish in the noble act of transmitting Torah to education that dominates much of the day his beloved people, Israel. school discussion today, plus probing essays by Jack Nahmod on striving for cognitive

In that vein, it is my great pleasure to have excellence and by Tamar Biala on teaching served as guest editor of this special issue modesty (tsini’ut) in Modern Orthodox schools. of MEOROT dedicated to Modern Orthodox education. Many of the issues The last section contains a review essay on a Discourse Orthodox Modern of Forum A

M e odiscussed r o in t these pages are ones which we recent curriculum, Intimacy and Life Values, which as a Modern Orthodox community have has been published and is already being used in grappled with in the past, while others some of our day schools. have risen to the surface more forcefully in recent years. It is always healthy to It is my hope that these essays stimulate us to continue to reflect on perennial dilemmas reflect further so we can better understand where as we confront the new challenges that we are and where we should go as a community await us in the future. to realize our goals of producing living models of Modern Orthodox Torah. As culture and The issue is divided into three sections. knowledge progress, so must our educational The first is a symposium on a broad range methods in order to realize our constant ideals of of issues that affect the Modern Orthodox educating our daughters and sons toward Torah,

high school and post-high school (i.e., avodah, gemilut hasadim and all human knowledge year-or-more in Israel) educational system. to nurture the next generation committed to the We sent a series of ten questions to profound worldview and values of Modern prominent men and women educators Orthodoxy. both Israel and the United States for their responses and comments, understanding I am certain you will enjoy the articles in this that not all these questions could be edition and invite you to share your thoughts with us by writing to us at analyzed directly in the space allotted to Meorot 7:2 each participant. The eleven responses we [email protected] Tishrei 5770 received are included in this symposium. I A Publication of Best wishes for a ketivah va-hatimah tovah, Yeshivat Chovevei Torah am pleased that the respondents include a Rabbinical School Nathaniel Helfgot © 2009 mix of veteran educators whose names are well-known to the readers of academic and Guest Editor, Special Edition on Modern

Torah journals, combined with new and Orthodox Education

SYMPOSIUM

On Modern Orthodox Day School

Education

Abstract:

This special Meorot symposium focuses on both classical and

contemporary issues in Modern Orthodox education. The

questions and responses address a range of topics relating to curricular, ideological and affective elements in the educational

system in high school education both in North America and Israel. They also touch on issues that emerge in post-high school

settings in Israel such as yeshivot and midrashot, where many of our

graduates study after completion of high school in America. The participants in the symposium include both well-known and new

voices.

Discourse Orthodox Modern of Forum A M e o r o t

A Publication of Yeshivat Chovevei Torah Rabbinical School

SYMPOSIUM On Modern Orthodox Day School Education

The following ten questions were sent to twenty five prominent Modern Orthodox educators (fifteen men and ten women) from the United States and Israel for their responses. Participants were given freedom to answer as many or as few questions, and in whatever fashion, they chose. Their responses follow. (ed.)

1. What should the ideal educated Modern Orthodox high school graduate look like in terms of practice, knowledge, and skills as well as his or her affective relationship to Judaism and Kelal Yisra’el in the 21st century?

2. What elements in the fields of limmudei qodesh and limmudei hol are missing in the curriculum of the average Modern Orthodox school?

3. Do you consider that present proportional allocations of time to Humash versus Talmud versus Jewish History versus Hebrew to be correct? What would be your ideal allotment of time?

4. What role should Israel education/experiences play in today's curriculum and school context? What should Israel education entail in Modern Orthodox day and high schools?

5. How should sexuality be addressed in the Modern Orthodox day school and how in the Modern Orthodox high school? How should issues related to homosexuality be discussed, if at all?

6. What areas of the post-high-school year in Israel need revamping and why?

7. What curricular, affective or experiential elements should be explored in sensitizing and making Modern Orthodox students think about their relationship to the "other," i.e. other gender; Conservative, Reform, and secular Jews; gentiles?

8. What should be done and how much time devoted to preparing students to thrive in non-Orthodox and pluralistic environments, such as college, the professions, and suburbia?

9. What skills among faculty and administrators should be strengthened to ensure the success of educating Modern Orthodox students for life and the continued success of the Modern Orthodox day school educational system?

10. What should be done in Modern Orthodox education to instill confidence in its graduates that they are not religiously inferior in knowledge or observance to haredi graduates?

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 2 Scot A. Berman:

Participants in this symposium have been The effects of these decisions have enormous asked a series of questions aimed at identifying implications. In the classroom, teachers exert and probing areas of improvement within considerable influence over their charges. A Modern Orthodox education. All of the teacher from Lakewood, for example, will questions posed focus on the student. This is provide a very different kind of educational both logical and intuitive. After all, the experience for students, exuding particular purpose of the entire educational enterprise attitudes about religion and the world, than will that we engage in is for the student. And yet, a teacher committed to Modern Orthodox I believe that an argument must be made that values. A written mission statement cannot in looking to systemically improve Modern begin to compete with the effect of a real life Orthodox education we must initially place the teacher in the classroom—especially a dynamic emphasis elsewhere. one. This is all the more true for students exposed to haredi or right-leaning teachers over In 2005 I conducted research for the Seryl and years of schooling. Even in the best of Charles Kushner Family Foundation focused circumstances, given teachers who are being on the challenges facing Modern Orthodoxy. I respectful of their environment and steer clear carried out over fifty extensive interviews with of engaging discussion around ideological leading professionals, policy makers, lay issues such as religious Zionism and secular leaders, and academics—some of them knowledge, attitudes cannot help but be included in this symposium. I posed the conveyed. Although these teachers may not following question: “What are the major issues directly or consciously work to indoctrinate and challenges facing Modern Orthodoxy?” their students to accept their interpretations of My working hypothesis was that a consensus Judaism, they perforce are not actively would emerge regarding the identity of the promoting or modeling Modern Orthodoxy. core issues facing the Modern Orthodox For Modern Orthodoxy to sustain itself it must community. That assumption was in fact proactively provide an educational experience borne out. that educates towards the values it believes in. To do so requires a cadre of teachers who Without a doubt the most critical issue facing embrace those beliefs in the classroom with Modern Orthodoxy identified by interviewees the students. in this study was a matrix of concerns centered on leadership. Three major layers of leadership Why is there a shortage of Modern Orthodox were identified: rabbinic, educational, and educators in the field? In answer to this communal lay leadership. Within both question we can look at the relatively low educational and rabbinic leadership, there is status accorded by our community to the simply a shortage of qualified individuals Jewish educator. The pejorative attitude identified strongly with Modern Orthodoxy to associated with the adage “those who can—do; fill the ranks. This shortage spans the gambit those who cannot—teach” pertains no less to from school heads, to principals and the Modern Orthodox community. Young administrators, to teachers. Many Modern men and, to a lesser degree, young women are Orthodox schools unable to fill their positions woeful about entering a field in which the with like-minded professionals feel compelled community will wonder about one’s talents to turn to haredi teachers and administrators. because one selected such a low paying

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 3 profession. Parents often discourage their are also realizing higher enrollments of children from entering the field, concerned individuals from our community pursuing about their success and wanting to protect higher degrees. With heightened interest in the them from communal abuse. field, we will soon see better trained and more highly qualified individuals ready to assume Success in the Modern Orthodox community is educational roles within our institutions. often measured by earning power, and it will be interesting to observe whether the current Another phenomenon must be taken into economic downturn leads to a change in consideration. We are witnessing changing prevailing attitudes on this matter. Jewish values amongst “Millenials” (or “Generation educators—teachers in particular—earn very Y-ers”). Emphasis has shifted from defining low salaries. Administrators and school heads success purely by material gain to finding an are paid quite well relatively speaking. occupation that also provides for a meaningful However, most administrators begin their life. Therefore, in spite of lower salaries, a careers as full time teachers, and only after career in Jewish education may be desirable several years of service work themselves up because it affords the opportunity for someone into higher paying administrative positions. to make a meaningful contribution to his or The reality of low pay over many years is still her community and therefore lead a more the fate of the majority of would-be principals fulfilled life. Defining the motivation to enter and school heads. For most, the allure of the field of education in general and Jewish higher paying administrative positions education in particular as a response to a sometime off in the future is not a sufficient “calling” is by no means new. In fact, this has incentive to draw enough potential talent into been the primary explanation for why talented the field. people have pursued the field of Jewish education in spite of the required financial and Educators, including administrators, are not social sacrifices. What is different now, always accorded the highest communal respect. however, is that a new generation is emerging As well, those individuals who plan to become where part of its ethos is to pursue endeavors principals and heads of school witness huge that are inherently meaningful and contributive rates of turnover within the field. Usually, the to society. Simply put, more people are removal of a lead administrator is a highly hearing the call. With a larger pool to draw publicized event within the community, from, some of the burden in filling positions generating much attention and further scrutiny. with desirable candidates is lightened. Many individuals are not willing to risk subjecting themselves to such possible We must also consider the impact of the eventualities. economic crisis on this question. Enrollment in “alternative route” programs that allow With all the problems outlined above regarding individuals trained in one field to retrain as the human resources issue, there is still reason teachers is widely reported to have for optimism. Despite the challenges facing skyrocketed. Many professionals out of work young people considering Jewish education as or unable to find work in their chosen fields a career, there seems to be a rise in interest in are retraining for careers in education. the field. Over the last several years, Azrieli Although these jobs command considerably School of Education boasts of significantly lower pay, they provide for steady income, increased enrollment in its graduate programs, good benefits, and job security. The same may including its doctoral division. Other graduate be true for Jewish education as well, especially programs in education around North America as it relates to the General Studies divisions

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 4 within schools. It is often noted that in order admit that they should be exposed to these to model a Torah u-Madda philosophy, it is ideal diverse points of view directly from people to provide students with Modern Orthodox who espouse them. However, the value of science, history and English teachers as well as plurality of opinion does not require that we rabbis and teachers of Jewish studies. dilute the fundamental message of our education. Therefore, it is important that the It behooves school boards to insist that their primary role models our students interact with heads of school and administrators are within school on a day-to-day basis be ideologically aligned with the school’s individuals who embrace the very values of the philosophy. The professional leadership is school. Exposure to haredi individuals and given the responsibility to promote and their thought can be accomplished by inviting advance the school’s mission. Therefore, it is them into the school as guest lecturers from obvious that the leadership must embrace and time to time to address an assembly or special advocate the values of the school. Without program or by meeting with such individuals as such personal commitment on the part of the part of a field trip. professional leadership, there is little chance that the school program will promote Modern Prior to any discussion about the ideal Orthodoxy and its values. In spite of the graduate, curriculum, informal educational obvious, we observe numerous schools experiences, Israel education, the “post-high throughout North America whose school school Israel gap year”, issues of gender, boards have compromised on this essential sexuality, or pluralism comes the question of matter and have selected haredi or haredi-leaning personnel. Whom are we charging with the educators to lead their institutions. primary responsibility of educating our students? Who are we placing in front of those Second, once in place, the professional children? Who are our children’s most leadership must ensure that the members of its significant role models? If we cannot be faculty are individuals who meet the ideological confident that our teachers are in sync with our criteria set by the school. This is an area about fundamental religious philosophy, then the which a school head or principal must be best conceived and finest developed vigilant. Probably the most important curriculum is for naught. If we insist, on the decisions any administrator makes throughout other hand, that the educators we set before the course of his or her career are whom (s)he our students are ideologically committed decides to hire. With a cadre of Modern individuals consistent with the core values of Orthodox individuals on staff, the faculty is Modern Orthodoxy we will then, and only able to advance a consistent message. then, be in a position to begin addressing issues of the content and the substance of that The argument is sometimes made that our education. faculties should mirror the general makeup of the Orthodox community, thereby exposing Rabbi Scot A. Berman is newly appointed students to a plurality of views and voices. Headmaster of Bnei Akiva Schools: Yeshivat We, therefore, should intentionally hire haredi Or Chaim and Ulpanat Orot in Toronto, teachers to offer alternative models and Canada. He was Executive Director of Seryl & provide balance within the staff. I concede Charles Kushner Family Foundation and that it is important that our students be founding Principal of Rae Kushner Yeshiva exposed to different points of view. I even High School, Livingston, NJ.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 5 Todd Berman:

Question 8: What should be done and how much pluralism," often lacks tolerance for what is time devoted to preparing students to enter and thrive in seen as xenophobic tribalism. Orthodox non-Orthodox and pluralistic environments, such as students are sometimes made to feel odd for college, the professions and suburbia? maintaining religious observance at the expense of partaking fully in the smorgasbord Having served as a rabbi on a college campus of cultural delicacies offered. However, both for several years, I am constantly asked by high of these issues, while not insignificant, pale in school teachers and administrators for the comparison to the social pressures and realities Solomonic wisdom to solve the great riddle of of campus life. As one junior put it, "it is hard our times, namely: how can yeshiva high to be 'shomer negi`ah' when a girl sits down on schools prepare their students best for the your lap during orientation." From the religious challenges of secular college? Given promiscuous parties sponsored by the that according to a recent study, "one-quarter university to the open support of binge of the students who come to college as drinking, to the small things like the experience Orthodox Jews…changed their denomin- of living in an openly coed dormitory, students ational identity while at college," (Avi Chai are made to feel, as one student told me, odd Foundation, “Particularism in the University: for not being sexually and socially active. A Realities and Opportunities for Jewish Life on former student once remarked that just as the Campus,” Report, Jan. 2006), Orthodox State of Israel lowered the red line on the educators are correctly nervous about how to Kinneret Sea, pretending that the water level improve their programs before students arrive had not yet declined to the danger zone, so do on campus. Without a doubt, Yeshiva students redraw their own red lines, or even University remains for many a safe haven; yet worse, forget why they were there in the first more and more yeshiva high school graduates place. It is quite difficult to describe the are bound for secular campuses. The critical tsunami of social-sexual pressure crashing solutions, it seems to me, lie in understanding down on the religiously oriented student. the real challenges, avoiding wasting time and These social pressures, and not the academic resources where they are not really needed, or even the cultural, are the most difficult to and, most importantly, promoting key social withstand. If the problems stem generally, networking on campus while at the same time though not exclusively, from social issues, then maintaining the life changing connection the best defense should also come from the educators develop with their students. social sphere while on campus.

I. Be Aware of the Real Challenges. II. Stop Tilting At Windmills

During our tenure as the Jewish Learning There are three fallacies sometimes entertained Initiative on Campus (JLIC) directors at by parents and educators that only muddy the Brandeis University, my wife Nomi and I waters and waste critical opportunities: over- analyzed what seemed to be the three critical emphasis on the academic challenge together difficulties Orthodox students faced: academic, with near disregard of the social; wasting cultural, and social. Academically, the critique precious resources by aiding students where of tradition put forth in both Judaic studies they don't really need help; and assuming that and in more subtle and formidable ways in somewhere (maybe in Israel) there is a silver secular courses can be exasperating. The bullet which will inoculate students from life campus culture, while ostensibly "celebrating on a secular campus. I have often heard

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 6 educators express their disdain for Judaic Education of New York and Yeshiva studies courses on campus or the fear of University, Nomi and I contacted numerous indoctrination in Middle Eastern studies high schools asking for lists of students who courses. In fact, an entire industry has cropped were planning to come to Brandeis the up preparing students to meet these intellectual following year. The response was absolutely obstacles. I have to admit that rarely, in over underwhelming. This is the ultimate example 10 years of teaching, have I met a student who of what seems to me to be totally missing the decided to quit keeping kosher because of what boat. The students in Israel will be taken care he or she learned in a course on Deuteronomy. of – maybe not everywhere and maybe not I have met students, however, who, despite perfectly – but there are plenty of educators to twelve years of yeshiva education followed by go around. Where our kids are being ignored is one or more years in Israel, quit the kosher the campus. Even campuses with a JLIC meal plan that their parents paid for. This program or the like have one rabbinic couple sometimes happened before the student began (and maybe a Habad) for hundreds of his or her first semester. More often, however, Orthodox students. The problem is especially the red lines are erased slowly. A student once acute for the students who did not spend a pointed out to me that there was a clear drop year in Israel. Their only connections to Jewish off of students attending minyan or learning educators are to those they encountered in after the junior year. This seems to have less to high school. They don't come with the do with particular courses than the slow experience or resources of their peers returning erosion of a spiritual connection. from even the "least successful" year. We found these students to be the most at risk for I have taught in post-high-school programs in dropping off, and if they don't have previous Israel for several years. Every winter former support, they are not likely to make a high school educators pour in—former connection with the campus Jewish educators. teachers, principals, Israel advisors. They visit the yeshivot, take the students out for dinner, The final mistaken assumption seems to be meet with the rabbanim, meet with each student that many educators are looking for an individually, etc. The high schools are absolute solution—the silver bullet to prevent understandably concerned about several issues: "good frum" kids from falling into that 25% the quality of education in the yeshivot, whether category of drop offs mentioned in the Avi or not they should recommend future students Chai study. That is why I mentioned the to this or that institution, and whether their students who quit before college ever begins. former charges are growing in positive ways. Nothing works for every student and nothing We should not belittle the many challenges of works for every environment—including Israel the year in Israel, (drinking, unsupervised and even including Y.U. We need to examine weekends in parents' apartments, prolonged where we can improve. We need to intervals between semesters, educational concentrate on social ties, to use our resources messages in some schools in conflict with before and during the college experience, and Modern Orthodox values etc.), but we can still to be realistic about what we can do to honestly say that there are many excellent improve the success rate on college campuses. yeshivot with a multitude of rabbis, female role models, and stellar educators in Jerusalem, Beit III. Do What Can Be Done Shemesh, Gush Etzion, etc., and that many, many students benefit from them. In contrast, The key is to help orient our students' social in my three years at Brandeis, only one high world in a direction that will help them grow school educator visited—Rabbi Yaakov Blau positively in college by giving them the tools of Frisch. With the help of the Board of Jewish

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 7 and desire to connect to the local support have seen it happen with representatives of systems, by maintaining and strengthening yeshivot in Israel. Coming to the beit midrash to previous connections, and by emphasizing meet with a cherished teacher can be the life positive social networking. Yeshiva high changing event that breaks the ice and gives schools need to inculcate a halakhic sensibility the student a natural opening to become an within their students. Not only because active member of the Orthodox student halakhic observance is central to our lives, but community. also because a student with a halakhic sense will seek out other peers and the professional I used to be skeptical about the importance of campus leadership. At Yeshivat Eretz Hatzvi I the year in Israel for many students. From the teach a college preparatory seminar in which point of view of learning Torah, in some cases, we examine many of the key halakhic, social, delaying such an experience would be best. and moral dilemmas which will arise while on However, for the social reasons I mentioned campus. The goal is not to answer every above, I believe it is critical, and I think the question, but rather to raise awareness of the schools need to encourage students to go. issues in general before the students arrive on Freshmen in college who did not attend a campus. It also is vitally important to push yeshiva in Israel will enter without a strong students to make a connection with a local group of peers. On the one hand, many of educational figure. In fact, when asked halakhic their former high school peers are in Israel and questions by my former students who are now on the other, those returning from Israel on campus I always first suggest that they ask already have a strong social network. Students the local rabbi or JLIC educator. The Israeli who did not learn in Israel often find it yeshiva and former yeshiva high school are far difficult to break in to the inner group of away both physically and in many ways Orthodox students. Since on a campus there emotionally. The local rabbi and student exist many other social outlets, many students Orthodox community serve the most will opt out of the Orthodox community rather important role. We can help them fulfill their than go through the awkward struggle to mission by supporting them and creating a become a part of what they see as an insular desire within our students to utilize them. and cliquish group.

In addition to pushing students to relate to the Question 6: What areas of the post-high-school year local support structures, the high schools in Israel need revamping and why? should also maintain close contact with their This brings me to a frequently overlooked students while in college. Most yeshiva high problem. Students returning from the Israel school graduates study in a limited number of experience often come with a positive social locations in the country. One can only imagine network in place. As I mentioned, this network the excitement they would feel if a former is often intimidating to outsiders. Well teacher or educator came to visit. One meaning students who have shared this probably shouldn't expect college students to wonderful experience sometimes selfishly do coordinate the program any more than they do not leave room for others. A student who went for the visits to Israel, where the teachers straight to college will often feel pushed aside. generally make the arrangements. But with a I often heard from the "non-Israel" students bit of due diligence on the part of the high and their parents how neglected these students school, the impact of periodic visits, dinners, felt. If we are to cater to all our kids, we need “shmoozes”, or other events can make the to emphasize before, during and after the Israel difference between a student setting foot into experience that returnees need to be self aware. Hillel or the kosher dining hall or avoiding it. I I lecture at several schools in Israel on the

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 8 the topic of college life. This is a key piece of were blessed to receive from their youth; an my presentation: Those returning from Israel education that many of their peers in Hillel did can make or break the religious experience of not benefit from. By developing a more open students who did not go. We as educators must approach within the Orthodox community to relay this message loud and clear. Hillel, we are, again, fostering a sense of social connection to the Jewish world and enabling I would like to extend this idea a bit. Not only our kids to develop feelings of responsibility should we open our students' minds to and personal pride in their Jewishness. becoming positive social role models within the greater Orthodox community, but we I once heard from an educator in Israel that his should push this further. Unfortunately, I have job was to inoculate his students against the often heard educators take a more isolationist secular college experience. I can't disagree approach, suggesting that their students avoid more. It is incumbent upon the community to Hillel and stay within the confines of the empower our students to succeed in the Orthodox community. The assumption seems college environment. We can achieve this goal to be that Orthodox students who participate if we keep several issues in mind: the positive in programs with Jews who do not share their social networks in place in high school or background, experience, and worldview will Israeli yeshiva should be maintained through inevitably lose their Orthodox identity. In my developing programs for our alumni, experience, those students from the Orthodox refocusing our expenditures of energy on what community who found a voice in Hillel and is happening on the campus, promoting key took upon themselves leadership positions had social networks in college, and being realistic an impact on the campus as a whole and grew about what we expect to accomplish. religiously themselves as well. Rarely did I find that participation in Hillel negatively affected a Rabbi Todd Berman served as the founding student's religious sensibilities; almost always director of the Jewish Learning Initiative at the opposite occurred. By participating in the Brandeis University. He currently serves as once-in-a-lifetime Hillel community, students Rosh Yeshiva (Ram) and associate director at learned about the beauty of the tradition they Yeshivat Eretz Hatzvi in Jerusalem.

Shlomo (Myles) Brody:

Question 1: What elements in the fields of focuses on how well he or she has helped the limmudei qodesh and limmudei hol are missing student develop spiritually. The latter option, in the curriculum of the average Modern Orthodox on the other hand, refers to the sociological school? impact of our graduates and the way that they shape and color our community. Here we In developing an agenda for Modern Orthodox measure our success against an ideal model for education, we must distinguish between two what we believe is necessary to positively different objectives: spiritual growth during advance our community. the educational process, and the desired communal results. The former concerns The two agendas, of course, are at times matters of teacher selection, dilemmas of intimately intertwined. If one believes that our coercion and personal autonomy, and other community needs greater knowledge of Jewish central questions related to inspiring religious history, for example, that will obviously affect commitment. In this agenda, the educator our curriculum. At other times, however, the

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 9 two factors must be separated, and, in religious grandparents. Obviously, the particular, when it comes to setting educational challenges of teaching such students are priorities. complex, demanding varied pedagogical approaches and criteria for success. One immediate consequence of this distinction relates to the exercise of depicting the "ideal I stress this point because I believe the diverse educated Modern Orthodox high school family backgrounds of our students reflect one graduate." The Modern Orthodox community, of the larger challenges in Modern Orthodox and certainly its educational system, is far from education. We make very little demand of our monolithic, and therefore it is futile to speak of students' families when it comes to their own any form of ideal graduate or product. Clearly, commitment or observance, and even allow we would like all of our graduates to be fully (and frequently encourage) all families to committed to the ethos and norms of a assume lay leadership roles in our schools. At halakhic lifestyle, passionate about talmud Torah best, we request that they guarantee kosher and shemirat ha-mitsvot, and possessing food in school lunches and at out-of-school knowledge commensurate to their intellectual birthday parties. To a certain extent, this is a capacities. Moreover, we hope that they virtue of the Modern Orthodox community, in understand that these values also encompass that we are willing to accept a wider range of care for all of Kelal Yisra’el, religious Zionism, people within our ranks, understanding the an appreciation of all human science and complexity of faith and commitment in the wisdom (Madda), and a general openness to contemporary era—and the fact that there are engage contemporary life from a Torah worse alternatives for them to choose. In a perspective. Yet to speak in these generic, few (but certainly not all) circumstances, the idealistic terms simply dishonors the valorous family's weaker commitment might reflect an high school educators who struggle to inspire incomplete "ba'al teshuvah" process, which, in a diverse and complex environment, and given their own background and equally importantly, obfuscates educational circumstances, should be seen as nothing less agendas. than heroic. (I occasionally will chastise a student, recently inspired to greater levels of A quick glance at Modern Orthodox high observance, for criticizing the religiosity of his schools shows the wide range of family or her own parents, whose own religious backgrounds of their students. Some draw journey entailed much greater sacrifice and from homes that are quite observant and dedication.) Many times, it simply reflects the religiously passionate; others come from less sociological phenomenon that the Modern committed but more-or-less observant families; Orthodox community contains members of and some kids leave school on Fridays to various ranges of commitment. environments where one minimally feels the presence of Shabbat. One might characterize While, as I stated, this phenomenon has its different schools by the backgrounds of their advantages, it also means that the parents and students, but I think that these distinctions teachers of our schools frequently do not appear within any individual school, both completely share religious assumptions or inside the New York City metropolitan area aspirations. High schools do not exist in a and outside of it. I have encountered, for vacuum; they sprout from the communities example, multiple students, graduates of more that support them, and their potential growth "right wing" institutions in the New York area, stems from the quality of sunshine, oxygen, who had within their families one parent (of a and water which they are provided. Given happily married couple) that was not this reality, teachers, qua educators, need to set observant, intermarried siblings, and anti- their goals in terms of how much they can

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 10 accomplish with individual kids and the school teachers (as opposed to people who happen to as a whole, and not focus on their image of speak Hebrew fluently), then it is better to "ideal graduates." Similarly, the quality of drop the class entirely than to waste the period. teaching should be judged on the students' development from where they started, and not Given limited resources, emphasis should be necessarily the final result. The teacher who placed on Talmud and TaNaKH, at the gets a nominally Orthodox student to become (unfortunate) expense of Hebrew language and more committed and observant, albeit at less Jewish history. Within gemara classes, greater than an ideal level, has achieved more, as a emphasis should be placed on subject material teacher, than one who simply guides more that has practical ramifications, such as those observant students on a spiritual plateau. in Masekhet Berakhot and Seder Mo'ed. There is no shortage of conceptual paradigms, “lomdut” I realize, of course, that as a community, we or interesting halakhic and aggadic material in need to be concerned with the final product as those pages, and I cannot understand why we well, and educators, qua communal leaders, shouldn't prefer topics that will more naturally need to be aware of where our community engage a wider range of students and provide stands. Nonetheless, we sometimes create halakhic instruction as well. Regarding generic goals for our schools which are, quite TaNaKH, overemphasis has been placed on simply, unrealistic—and therefore Joshua and Judges, at the expense of Nevi'im counterproductive—because they do not take Aharonim, which are central in instilling sufficient account of the larger cultural religious values. While the literary prophets’ context. Moreover, these unrealistic standards Hebrew is more difficult, those texts must be lead to unfair criticisms of educators, from taught, even if that means studying the text in community members and even, alas, colleagues English. at different schools, who do not sufficiently appreciate the challenges of a given Questions 9 & 10: What skills among faculty and community. administrators should be strengthened to ensure the success of educating Modern Orthodox students for life Question 3: Do you consider that present and the continued success of Modern Orthodox day proportional allocations of time to TaNaKH versus school educational system? What should be done in Talmud versus Jewish History versus Hebrew to be Modern Orthodox education to instill confidence in its correct? What would be your ideal allotment of time? graduates that they are not religiously inferior in knowledge or observance to haredi graduates? Focusing on improvement within given realities, as opposed to ideal products, might The most important thing to help Modern also help us with curricular priorities. Talmud, Orthodox graduates feel less inferior in TaNaKH, Hebrew language, and Jewish knowledge and observance than their haredi history are all important and worthy of intense counterparts is to change the reality that this is study. I would hope that it would be possible the case. to teach all of these topics well, and a few select schools do indeed succeed, to a certain As a card-carrying member of the Modern extent, in all of these areas. Nonetheless, Orthodox community, I believe fully in its budgetary and time restrictions make it difficult ideals, and dedicate many shi`urim to showing to allocate sufficient resources to these my students its firm basis within the masorah. I enterprises. It does not make sense to teach have no illusions about the "yeshivish" school four subjects poorly. We are aiming to system, and understand that it has its own increase our students' religious commitment, share of problems. Yet we simply cannot not to build ideal curriculums. If a school, for ignore the fact that many of our students do example, cannot find skilled Hebrew language not possess the textual skills, feel the same

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 11 passion for Torah study, or strictly observe to build greater religious enthusiasm. Yet there halakhah to the same extent as many graduates is no reason why daily camp learning should of more yeshivish communities. Our students consist of forty minutes, in a hot gazebo, have other definitive advantages, but reading from Shlomo's Stories. Our youth will shortcomings in these central areas cannot be survive with one less period of hockey or wall- ignored. One recent student, himself a climbing. The first two hours of the morning, graduate of a respected day school in a firmly as well as optional afternoon or evening slots, Orthodox community, highlighted this point should be dedicated to Torah study, defined in when he summed up his yeshiva experience in its broadest sense to include text-based shi`urim Israel, "This was the first time that I was ever in Talmud and TaNaKH as well as classes in in an environment fully committed to Jewish history and philosophy. The camp, halakhah." moreover, must grant time to the counselors and support staff to learn so that they can lead Some might argue that this problem stems by example. Camp directors, of course, need from the energy invested in secular studies. to be realistic about the desires of their Perhaps this is partially true, particularly with clientele, but such Modern Orthodox summer regard to intellectual knowledge. I think, camp options must exist. however, that the larger problem stems more from the time wasted with "low culture." Or Similarly, for students already more inspired to as someone once put it to me, the problem is learn, our community must create summer bittul zeman, not bittul Torah. Our students' learning programs, both in Israel and North obsession with MTV, Sportscenter, and America that instill love for Torah and employ Seventeen highlights the fact that our teachers and counselors who believe in communities do not succeed fully in taking the Modern Orthodox values, something that is best of secular culture while winnowing out its desperately missing today. Many of our most excesses and crudeness. This obsession with committed youth begin their path away from popular culture, moreover, not only Modern Orthodoxy when they are exposed, for occasionally instills negative values, but also the first time, to a highly motivated summer precludes greater engagement with Judaism. learning environment led by staff members ambivalent or antagonistic toward Modern This problem, which at its root is related to the Orthodox values. complex engagement of Orthodoxy with modernity, will not be solved with more formal Question 5: How should sexuality be addressed in education training for teachers. Solutions will the Modern Orthodox day school and how in the stem from faculty and administrators Modern Orthodox high school? How should issues recognizing this unfortunate reality and doing related to homosexuality be discussed, if at all? what they can, given the circumstances, in making a halakhic lifestyle attractive. The most Given our students' exposure to decadent important method is to lead by example, and values that are widespread in the media, it is an therefore it is an imperative to find (and imperative for high schools to have open and cultivate) educators whom the students will honest discussions about sexuality. These relate to and respect. discussions (not lectures) should include halakhic and philosophic insights relating to One indication of this unfortunate reality, appropriate gender interaction, pre-marital which is ripe for improvement, is the summer sexual activity, marital intimacy, pornography, camp experience. Many of these camps masturbation, and tsni`ut. I have no illusions succeed in the more informal elements of that these discussions will fully combat a education (Shabbat experience, singing, popular culture of sex, sexting, and rock n'roll. Zionism, etc…), and are invaluable in helping Nonetheless, it is an imperative for teenagers

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 12 to recognize that God is in the bedroom, that Modern Orthodox to haredi), but its most Judaism has, generally speaking, a positive influential and inspiring teachers (whatever attitude to sexuality, and that we offer a viable their own personal backgrounds) send their alternative to contemporary mores. Moreover, own children to haredi schools, the effect on they must see teachers as people who the yeshiva's students is predictable. When the understand their challenges and temptations, foreign students’ program of an Israeli Zionist and in whom they can confide in more private yeshiva has many graduates who don't conversations. At the very least, our teenagers celebrate Yom Ha-Atsma`ut, one must recognize need to recognize that relationships entail that an Israeli flag on the building doesn't commitment and sharing, as opposed to indicate the values being taught. When a treating the opposite gender as an object, significant portion of a yeshiva or seminary's exemplified by the scourge of promiscuous and graduates believe that attending Yeshiva non-committal "special friends" or "friends University is be-di-`avad, or a compromise for with benefits" relationships. their parents, or that attending a secular university is always an unmitigated tragedy and Question 6: What areas of the post-high-school year of no redeeming value for certain students, in Israel need revamping and why? then high schools must draw the necessary conclusions. It is perfectly reasonable for a The options for Modern Orthodox yeshivot in high school teacher to decide that his or her Israel have greatly (albeit belatedly) increased student would benefit from a more "yeshivish over the past few years in two important ways. atmosphere," or that given all other options, Firstly, the number of institutions in which the this particular yeshiva would benefit him or her vast majority of the staff believes in religious the most. What remains unacceptable is the Zionism and Torah u-Madda has increased. false marketing of certain yeshivot and Secondly, many more programs, for both men seminaries, and the negligence of high schools and women, offer a more varied curriculum to recognize it as such. that meets the needs of a broader range of students. All things being equal, Modern Orthodox high schools should encourage their students to High schools must take advantage of this choose Israel options that share their ideology. positive development and relate in the Israel advisors must take into account the following ways to the Israeli yeshivot and individual needs of each student, and guide seminaries: them toward the most appropriate school for them. That being said, when multiple options The programs must succeed in inspiring their exist that reasonably fit the applicant's needs, I students religiously in a significant way. We cannot understand why a Modern Orthodox cannot afford to waste this opportunity of school would not encourage the student to intense study, and it remains irresponsible for attend a similarly-minded program. On a high schools to support programs that do not number of occasions, I have met educators succeed in their missions, even if personal, who regularly bemoan the "shift to the right," political, or ideological affiliations exist yet do not properly distinguish among the between the institutions. different yeshivot in their recommendations to students. They frequently rely upon out-of- High schools must demand honest date reputations, or alternatively, make presentations of the philosophic values of the suggestions based on long-time friendships and institution, and follow-up to make sure that the loyalties. Does it not behoove our community yeshivot actually espouse the promised ideals. If to support institutions that inspire religious an Israeli institution promises a "range of perspectives within the Orthodox world" (i.e.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 13 passion within the Modern Orthodox commitment to advancing our cause and ideals, framework? as well as having enough self-awareness to understand our challenges and opportunities. Thank God, the Modern Orthodox community and its school systems have progressed in Rabbi Shlomo (Myles) Brody serves as a Senior many ways over the past decades. Its Instructor (RaM) at Yeshivat Hakotel. He is the continued flourishing will depend on our online editor of Tradition magazine, and writes an “Ask the Rabbi” column for The Jerusalem Post.

Yitzchak Etshalom:

Question 10: What should be done in Modern Parenthetically, if there is a perceived Orthodox education to instill confidence in its graduates inferiority but it doesn’t matter to the graduate, that they are not religiously inferior in knowledge or we have a very different problem to contend observance to haredi graduates? with. In the case where he or she is bothered by the sense of deficient ability or weak Before seeking answers, we need to clarify the commitment, the angst is existential and speaks contours of the problem by exploring its roots to identity. If, on the other hand, he or she and symptoms: feels apathetic about the “distance,” there is a great educational hurdle to overcome, such Is the self-perceived inferiority a real that our students need to be inspired, indeed phenomenon? urged, to maximize their potential in all areas of their education and development. Is this inferiority, if it exists, at all significant to the graduate of the Modern Orthodox For argument’s sake, let us assume a perceived institution? inferiority that matters to the student. For instance, when he or she meets neighbors or Are graduates of Modern Orthodox relatives in synagogue, at a simhah etc., the institutions truly inferior in religious standards cousin who is a graduate of a more insular and commitment (which, arguably, might not yeshiva seems to be more comfortable with his be assessable at all) or in scholarship (much or her own religiosity, quoting sources to more easily measured)? support contentions and demonstrating religious fidelity and a predilection for If we conclude that the answers to each of the stringency—which is impressive to the casual first two questions is affirmative—but not the onlooker. Our graduate then, in this scenario, final one—then the work we need to do is feels small in both knowledge (“he knows why internal and attitudinal. If, conversely, we he’s doing this”) and commitment (“look how conclude that there is a real and objective gap serious he is about his frumkeit”). in scholarship and commitment between the typical “haredi” graduate and the typical One of the reasons for this range of “Modern Orthodox” graduate, then the issue is perceptions lies in one of the ills of modern no longer instilling confidence but revamping man—one that we, as Jewish educators, should both curriculum and environment, with far- be battling. Western man of the twenty-first reaching implications for community and century has been trained to judge based on family education. sound bites and messages of 140 characters or

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 14 less. “Twitter Man” has become accustomed to pages of Masekhet Qiddushin by the time judging circumstances, actions and even people Passover came around. He went to a matsah based on immediate, rushed and split-second factory just before Pesah to buy matsot and impressions. As such, it isn’t surprising that stopped in at a hasidic beit midrash where he superficiality begins to pass for substance and discovered that the young men were stringency for commitment. completing Masekhet Pesahim—all 120 pages. He was horrified, wondering why it had taken The antidote is not to address the “frum him and his classmates so many long hours of cousin” problem; rather, it is to deal with the hard work to complete one-fourth as many larger question of how to build a world-view pages in Qiddushin—until he spent a few and sense of self within that world slowly and minutes observing the superficial manner of methodically. Once students are accustomed to study in which these young men engaged and taking issues apart and seeing them from he understood the difference, to paraphrase various angles—be they different ways to the old adage, between going through a sefer or understand a technical halakhic issue such as having a sefer go through you. We ought not yi’ush she-lo mi-da`at or the arguments in favor allow ourselves, nor our students, to judge of and against implementation of martial law superior education based on apparent, rather and suspension of civil liberties in times of than real, accomplishments. national panic—they should be used to seeing circumstances, actions and people as essentially Even if we cede that, in some cases, haredi deeper and more nuanced than first education in limmudei qodesh is stronger, that impressions allow. In other words, this should certainly comes at the expense of any one of— translate into meeting a neighbor or relative or a combination of—other considerations. with a different orientation (or, perhaps, the same orientation but more severe garb!) as The first, and most obvious, is secular studies. nothing more than just that—implying nothing The very real disparity between the liberal arts about commitment or scholarship. and science education at haredi schools (where it exists at all) and that provided at the typical In sum, the approach we must take is one that yeshiva high school is well known and easily is a core part of our tradition: teaching Torah documented. This, of course, doesn’t imply a analytically and training our youth to think value judgment on one system versus the analytically should help them not only navigate other, but—to paraphrase R. Yisrael Salanter– through this potential storm of self-perceived you can’t sleep eight hours a night and also be inferiority, but also through the larger and real a baqi be-shas (expert in the entire Talmud). If challenges they will face “out there.” secular studies are an inherent value as well as a strategic necessity, that will, by definition, eat If, on the other hand, our answer to the third into time that could otherwise be devoted to question above is positive, and students from Torah study. haredi institutions typically come out with a stronger sense of commitment, greater Another area which many yeshiva high school scholarship and a more secure role in the students are devoted to is community future leadership of the Jewish people, we need service—what may loosely be called “hesed.” It to step back and ask the necessary questions: is, in many Modern Orthodox schools, not only an encouraged activity but comprises part Are we using accurate measures to gauge the of a student’s obligation and is seen as part and “superiority” of haredi education? I recall, years parcel of his or her education. This is a part of ago, hearing a teacher recount his own an ideological commitment to the Jewish temporary shock that was soon resolved. As an people as a whole in more than a theoretical or MTA student, he had studied thirty challenging occasional sense that the Modern Orthodox

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 15 community has integrated into its ethos. To be may need to take a further step back and ask a sure, the haredi community has an impressive more painful question: Is the constituency that record of organizing itself and coordinating we are serving as committed, by and large, to relief efforts of all sorts, from Tomchei the study and observance of Torah as other Shabbos to biqqur holim societies; however, this communities? If our answer is negative; if we has not been formalized within the educational find that the lessons we teach at school run up structure in nearly the same way that it has in against implicit or explicit messages at home, the Modern Orthodox community. It should then we have to redefine the question and be noted that this last point is one where a modify our expectations. If our priorities are gender-differentiated curriculum is strongly not—or cannot be—the same as the “other evident; in the realm of hesed, haredi girls’ community’s,” then measuring ourselves schools have impressive programs, yet these against them is a fruitless exercise, doomed to are nearly unheard of in boys’ yeshivot. frustrate. In that case, we will need to bite the proverbial bullet, roll up our collective sleeves Extra-curricular pursuits, from sports teams, to and widen the net of our educational Yeshiva University’s Model United Nations enterprises so that the goals which the school gathering, to debate clubs and on and endeavors to promote are understood, on…these are the programs for which many of accepted, confirmed and adopted within the our schools are famous. They enhance a sense larger community. To stake a claim as a of school pride, teamwork, meeting others, community of vision, of ideals and of logic and rhetoric, and it hardly seems commitment, we need to be able to take an necessary to promote the value of maintaining honest look at our challenges, not in contrast and encouraging these programs—all, of to other communities but against what we course, within a well-defined balance. These could be—and work to build an incentive for are, nearly to a one, programs that are hardly continued growth in Torah study, yir’at considered (if at all) at most haredi schools. shamayim and halakhic observance.

If after all of this soul-searching, introspection Rabbi Yitzchak Etshalom is Chair of the Bible and prioritizing, we still come to the Department of the Yeshiva University High conclusion that what we are offering and Schools of Los Angeles, CA and author of teaching is falling short of what we want, we Between the Lines of the Bible.

Yoel Finkelman:

The organizers of this symposium have "need," "are missing," and "correct" take its presented readers with a list of ten questions to place. That is, the subject of this symposium is answer, each one pointed, insightful, and what we ought to be doing, what our central to the agenda of North American day- educational systems "should" look like. school education. I want to make a seemingly tangential observation about those questions, Absent, however, are questions that are which I think is indicative of how Orthodox descriptive, that ask what the current state of educators talk and think about their field. It is affairs actually is, how or why they got that interesting to note that, in the course of those way, and how we know. That is, this ten questions, the word "should" appears no symposium is not particularly focused on fewer than ten times. Where that word does questions about the current state of Orthodox not appear, other prescriptive terms such as Jewish education; the historical, cultural, or

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 16 economic forces that have created that reality; (which sparked that conversation) cited an and what methods we, readers and internal study performed at Yeshiva University contributors, use to ground those claims. Of that "confirms the widespread nature of the course, it is not possible to talk about what problem." Unfortunately, however, this study things ought to look like in the future without is not public information, so readers have no implicitly or explicitly saying something about way of knowing what, precisely, was measured, what things are like at the moment. Still, I how, and against what benchmarks. And even wonder why, in the perennial tension between with this evidence, the article went on to the "is" and the "ought," Orthodox education suggest, without citing sources, that, “In the seems to put so much systematic attention on last thirty years, the Jewish day school system the "ought" and downplays systematic has burgeoned, but its graduates are attention on the “is.” There seems to be some progressively less and less literate.”1 Is this implicit assumption that the descriptive true, or is it a nostalgic longing for a past that questions require less energy and attention. never was?

Perhaps this is because in education the The conversation continued on Lookjed, with primary reason to ask "is" questions is to serve authors jumping from anecdotal evidence as a ground for figuring out how to better about the nature of the problem to proposed realize the "ought." I want to know if my solutions. Notice that there was no consensus graduates can read, write, and think today about either the nature or extent of the primarily so that I can figure out how to help problem, nor on the proposed solutions. To them do those things better in the future. At oversimplify, many of the contributors to the the end of the day, Jewish education should discussion fell into one of two categories: (1) center on the “ought,” but it seems to me that those who claim that the study of text skills is we would be better able to focus on the likely to come at the expense of Jewish "ought" effectively if we knew much more enthusiasm, and therefore, in the grand than we do about the "is." balance, schools should prefer to inspire students rather than teaching them text and For the sake of an example, it is worth skills; and (2) those who claim that the study of examining Lookjed, the online discussion text skills is in and of itself inspiring, or is at forum for Jewish educators that has done so least a pre-requisite for inspiration, and much to professionalize Jewish education since therefore a systematic study, beginning in an its founding over a decade ago. Take two of early age, of Hebrew language, grammar, and the most developed and lengthy discussions in text will lead to more enthusiastic Jewish that forum in the past few years, on virtually participation in the future. These two camps identical topics: the 2009 discussion of the so- are, in many ways, diametrically opposed to called “illiteracy epidemic” and the 2000 one another in terms of their assumptions discussion of “functional illiteracy” in Jewish about both the reality and the effectiveness of education. I cut and pasted those discussions various educational strategies. into my word processor, and it came in at 50 pages and over 27,000 words. The In these conversations, some writers grounded conversation proceeded on the basis of their proposed solutions in an anecdote – their anecdotal evidence, intuition, and personal own personal learning history, students they experience. There was a glimmer of more data- know, a visit to an Israeli school, their based evidence early in the 2009 conversation, experiences with an inspiring teacher, the when an article in a Jewish student newspaper pedagogic ideology of the institution in which 1http://media.www.yucommentator.com/media/storage/paper652/news/2009/02/06/Opinion/The- Illiteracy.Epidemic.Is.There.A.Scandal.Of.Orthodox.Indifference-3615875.shtml. The author also cites Faranak Margoles’ book, Off the Derech, which suggests that those “who cannot understand Humash and the Siddur… [are likely to] abandon Jewish observance in their 20s.” While the book is interesting and thought provoking, it is not based on systematic data collection or analysis.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 17 they work. Some didn’t even do that much. of success or failure? Presumably, it would be Not a single author in these fifty pages of easier to talk about solutions if we knew with discussion cited actual hard evidence about (1) some measure of precision what we expect of the nature and extent of the problem, (2) the our students. causes of the problem, (3) the historical dimensions of the problem (Were things ever Truth be told, not all of Orthodox educational better, and when?), or (4) the effectiveness of discourse proceeds on the basis of anecdotal the proposed solutions. evidence. Individual schools do keep records, though they understandably prefer not to share Participants did not cite this information those data with the general public. (If the primarily because it is not available. We just student body is as illiterate as some suggest, don’t know all that much about what publicizing such data could be decidedly Orthodox day school students know and don’t embarrassing.) The Lookstein Center’s know, can and cannot do, and what they feel magazine, Jewish Educational Leadership, does about all that. Nor do we know how that has include important descriptive articles about changed over time. In consequence, we know what is going on in the field, but for the most very little about which educational strategies, part they take the form of individual educators pedagogic programs, and curricular materials describing what they are doing and how it is are most effective in achieving various goals. It working, on the theory that successful seems to me that conversations about the programs from one context might be imitated literacy or lack thereof of our day school or modified in another context. ATID fellows graduates and the suggested solutions would be have conducted some small-scale studies, more effective if we had such data. mostly focused on Year in Israel programs.2 And Yeshiva University's Institute for Furthermore, in the absence of such data, we University-School Partnership is beginning, by have no realistic benchmarks for or agreement way of its graduate students and school- about what qualifies as success and failure, partnership programs, to gather data on a literate and illiterate, acceptable and network of questions (though those data and exceptional. Does literacy mean an ability to their analysis have yet to be fully gathered or translate a simple narrative section of Humash? published). Furthermore, Orthodox educators To unpack the medieval parshanut on that have access to some information about passage? Or to make sense on one’s own of a Orthodox day schools by way of studies previously unseen passage of gemara with Rashi sponsored by non-Orthodox Jewish and Tosafot? Each of these very different organizations, such as PEJE and Brandeis standards was mentioned respectively by University.3 Unfortunately, however, these various participants in the conversation, and studies often lump Orthodox education trying to teach toward those goals would together as one category, which makes it produce radically different curricula. Which, if difficult to distinguish between different any, of those suggestions is a realistic measure educational strategies and practices that appear

2 See, for example, http://www.atid.org/journal/journal00/ziegler_sum.asp, and http://www.atid.org/resources/beyond.asp. 3 See, for example, Adam Gamoran, The Teacher's Report (New York: Council for Initiatives in Jewish Education, 1998); Fern Chertok et al., What Difference Does Day School Make? (Waltham, MA: Brandeis University, 2007), available at http://ir.brandeis.edu/bitstream/handle/10192/22974/ACF2D9E.pdf?sequence=1. Also see PEJE's studies of educational and administrative benchmarks for Jewish schools that allow for comparison, http://www.peje.org/knowledge/yardstick/Benchmark_Report.php. That only 20% of schools that participated in PEJE's yardstick project are Orthodox, while students in Orthodox institutions make up 80% of the American Jewish day school population, is certainly indicative. (Regarding the numbers of Orthodox and non-Orthodox day schools, see Marvin Schick, A Census of Jewish Day Schools in the United States [Avi Chai, 2005].)

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 18 along the very varied spectrum of Orthodox we are doing, whom we are doing it to, and education. Presumably, an internal Orthodox what influences it is having (or not having). study would be more sensitive to these distinctions. Question 6: What areas of the post-high school year in Israel need revamping and why? And so, we are a long way from having a real, high-level, data-based foundation of This question assumes that something is wrong information upon which to build, and we are with the Israel programs, and that what we even further from having that data base need first is to articulate those problems before fruitfully affect how we talk, think, and act moving on to solutions.4 And, it is easy to list pedagogically. After all, not only does some issues that have occupied the collective information have to be gathered, but it has to imagination of parents, educators, and be made available. Not only does it have to be community members: high costs; increasingly made available, but it has to be read and watered-down programs that look too much processed by administrators, educators, like summer camp and not enough like full- parents, and other stakeholders, even those time study; Israel fatigue in which students who do not have access to academic journals who have been on too many summer trips and or unpublished dissertations. Not only does it too many Pesah vacations in Israel are no have to be read and processed, but we need to longer moved by the reality of living in the undergo a paradigm shift in how we think Jewish State; isolation of students in about things, such that we are increasingly “American” institutions that all but shield them wary of generalizations that are made without from the "real Israel." All of these are, to my evidence. That paradigm shift would involve mind, serious issues that are worth discussing.5 an awareness of the limits of anecdotal and intuitive educational planning, and would help Clearly, however, the issue regarding Israel make our conversations about Jewish programs that has gotten the most attention in education more aware of when we are Orthodox public discourse (and probably one speculating and when we are not, when we of the unstated subtexts of this symposium's know the reality and when we do not, and how question) is the fear of the phenomenon of so- much personal experiences can be generalized called "flipping out." Here, as is well known, to other people and contexts. we actually have some data, in the much- discussed and important book Flipping Out?, I realize that data will not replace, and should authored by Shalom Berger, Dan Jacobson, not replace, educational judgment and vision. and Chaim Waxman. But notice two things. Even with data, there will still be plenty of First, as far as I can tell, this is the only recent room for debate and disagreement regarding book occupied with data-based research on a the means and ends of Torah education, since major component of Orthodox education in a people would approach the data with different reader-friendly format. And, as important as commitments and values. And we certainly do the book is, look at what we know and what not want to reduce Torah education to some we still don't know about the year in Israel kind of competition to see who can score programs. The book takes a quantitative higher on a standardized test. But we will be picture of the collective religious growth much better off the more we know about what during the year, takes an in-depth qualitative

4 It should be noted that it may be more difficult than educational planners imagine to institute needed changes, both because the changes will have to be implemented by the administrators of the Israel programs, who may or may not agree with the proposed changes, and more importantly because, at least to my experience, Israel programs are a market driven industry, in which the customers (students and parents) have a great deal of say in the product that they receive. One would have to convince students and their parents that these changes are necessary. 5 These issues come up in various contributions to a symposium that I edited, Teaching Toward Tomorrow: Setting an Agenda for Modern Orthodox Education (Jerusalem: ATID, 2008).

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 19 look at students who say of themselves that their teachers, their community rabbis, their they changed dramatically during the course of yeshiva rebbe’im, and others. How different is the year, and looks at the phenomenon of the student change during the course of year in year in Israel from a historical perspective in Israel programs compared with other middle terms of American Jewry's changing class Americans during their first year out of relationship to Israel. This is all very important high school? research, and the publishers and authors should be commended for producing it. But More than that: all the public attention on look at what question has not been answered, a "flipping out" may blind us to other ways of question that ought to be central in any thinking about religious change during the year discussion of "flipping out." How many in Israel. I would like to suggest a hypothesis: it students flip out during their year in Israel? may be more helpful to look at continuity The answer, simply put, is that we do not between students before and after Israel than it know. This is not only because the term is to look at radical difference. My suspicion is "flipping out" is too vague—if educators and that only a very small percentage of students anthropologists put their heads together, they "flip out," and that, overall, students who enter could come up with a functional working the year in Israel religiously strong emerge definition. Rather, it is because nobody has religiously strong, and those who enter studied it. Everybody, of course, knows a religiously weak emerge religiously weak. That cousin's neighbor who switched from is, I suspect that there is great correlation Columbia to Ner Yisroel, but how many kids between "input" and "output" during the year have flipped out and what percentage of the in Israel. Indeed, in a suggestive study total student body is that? conducted by ATID recently, students themselves used language of continuity, rather This is only the most obvious lacuna in data than break with their pasts, to describe their without which any discussion of flipping out is experiences and religious growth during the hard to conduct. But the questions go on and year.6 on. What personal, interpersonal, psychological, familial, or educational factors Under these circumstances, I suggest, we are correspond with flipping out? What tools do handicapped in our ability to make intelligent Israel programs use to influence their students? modifications to our educational programs, How do those different strategies manifest because we just don't know the reality. We can themselves in classrooms and extra-curricular suggest changes and alterations, but unless we programming? How effective are those various have a richer understanding of the reality on strategies? What percentage of Israel-program the ground in schools and educational educators push toward flipping out, and what institutions, we are severely hampered in our percentage do not? How long do behaviors ability choose wisely among the options associated with flipping out last after the year is available to us, and to translate our educational over? What do students think about their own vision into a reality. flipping out? What do family members and friends think about it? What impact does Rabbi Dr. Yoel Finkelman is director of projects flipping out have on the long-term and research at ATID and a faculty member at relationships between students, their families, Midreshet Lindenbaum in Jerusalem.

6 http://www.atid.org/resources/beyond.asp

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 20 David Flatto:

Below I offer my impressions about whether relate to human thought processes which to address the subtleties of Modern Orthodox know only corporeal imagery, for the faith within day school education. In addition, Torah speaks in the language of man. I consider the specific, related question, of the …All these are merely expressions of role of critical studies in a Talmud class in a prophetic vision and imagery and the truth Modern Orthodox school. My overall of this concept cannot be grasped or contention is that the role of critical studies comprehended by human thought. … should be circumscribed, for precisely the (HYT 1:9) reasons that Modern Orthodoxy’s profound and complex ideology also has to be contained In other words, human beings cannot readily in early education. comprehend God’s incorporeality, and therefore are taught about God through I am well aware that others, whom I respect, language that is more accessible to them. In disagree with the traditionalist dimension of his Haqdamah le-Perush ha-Mishnayot, Rambam my position. Further, I embrace this stance emphasizes a similar notion, and particularly even though much of what engages me about stresses the educational motivation behind this Modern Orthodoxy is its openness to non- idea: “popular education can only be by way of traditional components. Therefore, my riddles and parables…”1 viewpoint needs to be explained and justified. Beyond asserting that the Torah employs I believe an instructive paradigm emerges from metaphoric language to help digest abstract an essential trope found in Maimonides’ concepts, Rambam here is making a far bolder writings. claim. For Rambam famously objects to Two opposite ideas are manifest in the opening anthropomorphic descriptions of God in the of Rambam’s Mishneh Torah, Hilkhot Yesodei ha- most categorical of terms. In Hilkhot Teshuvah Torah (HYT), each provocative in their own 3:7 he states that those who believe in God’s right. When joined together, they generate an physicality are heretics (minim), and in The almost paradoxical effect, and suggest a Guide for the Perplexed I:36 he concludes that fundamental lesson about pedagogy. The first anthropomorphic notions of God are worse derives from Rambam’s emphatic anti- than idolatry. Taking all of this into account, anthropomorphic orientation. Given his the Rambam, then, is advancing the absolute conviction that God has no following—well known, but insufficiently physicality, Rambam must rationalize the appreciated—thesis: in order to educate proliferation of physical descriptions in the properly and facilitate human comprehension, Torah. Here Rambam famously explains: sometimes information must be misrepresented, even employing language that If so, what is the meaning of the is literally false and can corrupt one’s expressions employed by the Torah: apprehension of the truth.2 "Below His feet" [Exodus 24:10]… and the Yet, in the same opening volume, Rambam like? All these [expressions were used] to simultaneously promotes an almost opposite

1 See also Perush ha-Mishnah Hagigah 2:1; introduction to Helek; and The Guide for the Perplexed, Introduction and I:34. 2 Rambam would of course interpret these physical descriptions as metaphors, but the uneducated person whom the Torah is accommodating—even assuming that he or she is aware of the metaphoric nature of the Torah’s language—will only be able to conceptualize God in a manner that distorts God’s essence. See also note 10.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 21 attitude. The subject matter of the first four The matters discussed in these four chapters of Hilkhot Yesodei ha-Torah are the chapters concerning these five recondite and elusive topics of metaphysics commandments are what the Sages of (Ma'aseh Merkavah in chapters 1-2) and physics the early generations termed the (Ma'aseh Bereshit in chapters 3-4)—topics which Pardes, as they related: "Four entered are not only extremely challenging, but whose the Pardes...." Even though they were public study is forbidden. Regarding great men of Israel and great Sages, metaphysics (Ma'aseh Merkavah) Rambam not all of them had the potential to writes: know and comprehend all these matters in their totality (HYT 4:12). … The subject matter of Ma'aseh Merkavah should never be expounded In other words, not only does ‘not every upon—even to a single individual— person ha[ve] the vast knowledge necessary to unless he is wise and capable of grasp the interpretation and the explanation of understanding; [then] he is given these matters in a complete manner,” even fundamental points…. (HYT 4:11).3 most of the “great men of Israel and great Sages” failed in this endeavor. Still, Rambam And even Ma'aseh Bereshit has circumscribed teaches these matters publicly, despite the rules (Ibid). Explaining the rationale behind counter-pressures. Essentially then Rambam these limitations, Rambam writes: here is willing to gamble with great risks in order to teach the truth— resisting a Why are they not taught publicly? prohibition, hazarding miscomprehension, and Because not every person has the vast ignoring the perils of exposing all challenging knowledge necessary to grasp the ideas.4 interpretation and the explanation of these matters in a complete manner Taken together, Rambam’s gestures here seem (Ibid). paradoxical. In order to educate the masses, Rambam affirms that the Torah deliberately Notwithstanding these restrictions and their conceals truths. But in order to expose truth compelling justification, Rambam openly to the masses, he challenges the Torah’s discusses these topics in these chapters. necessary restrictions and reveals a synopsis of Moreover, Rambam explicitly addresses his profound concepts. In order to teach the Mishneh Torah to a public audience (see the foundations of the Torah, Rambam claims, one introduction to the Mishneh Torah where he must both simplify its complexities, as well as writes, “[This will make it possible] for all the carefully expose its profundities as a way of laws to be revealed to both those of lesser inspiring further study and pursuit of rarefied stature and those of greater stature”). knowledge.

As Rambam himself acknowledges, the It seems to me that this duality offers a striking likelihood of mastering these subject matters is model for the ideal balance one should aim for slim: in Modern Orthodox education. As primary

3 See also HYT 2:11-12. 4 Rambam is careful to distinguish between different forms of teaching Ma'aseh Bereshit and Ma'aseh Merkavah—hinting and scratching the surface of these topics is different than offering a full exposition or mastering them entirely. Nevertheless, Rambam is certainly pushing the boundaries of the prohibition on teaching this material by openly summarizing its core concepts in the opening chapters of a work that is deliberately pitched to as wide an audience as possible. It is difficult to differentiate between what Rambam presents in these chapters, and what is permissible to teach to that rarest of initiates (hakham u-mevin me-da`ato) according to HYT 2:12 and 4:11. In a similar vein, the very endeavor of Rambam to expose the metaphoric nature of the Torah’s anthropomorphic language is aiming to expose the true metaphysics that underlie vocabulary deliberately aimed to conceal such truths.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 22 education, it must present straightforward that the story they tell is incomplete. As lessons in order to be intelligible to students. Maimonides says, foundations require At the same time, the nuances, intricacies and simplifications, even distortions. synergies of Modern Orthodoxy should also be taught, albeit in a calibrated manner. Similarly, turning to the realm of theology, consider the fundamental belief in revelation at A unique challenge of Modern Orthodoxy is Sinai. Obviously the traditional understanding the subtlety of its theology. Expressing of revelation raises difficult philosophical, steadfast commitment to traditional faith, it textual, and empirical questions. Indeed, even also engages modernity, with all of its if one canvasses Hazal and traditional challenges and rewards. This encounter commentators one finds a plurality of generates profound tensions, ambiguities and approaches. Yet, I have no problems teaching even conflicts. Therefore, Modern Orthodox Maimonides’ Eighth Principle, and think that education needs to cautiously approach the this supplies a stable cornerstone for Modern teaching of its tenets. Orthodoxy’s core education. It is largely beneficial that children are taught one basic I am not saying that Modern Orthodox account of revelation. education should not express Modern Orthodox ideals—it surely must. In fact, I am Yet in both cases, as students mature, teachers uncomfortable with post-denominational can, and should, introduce more nuances in institutions because they do not project a clear discussing these subjects. Students should be enough message about what they stand for. made aware of revisionist contentions about But that is exactly my point. Modern Zionism, and non-Maimonidean attitudes Orthodox schools need to articulate a clear, about revelation. If these thicker accounts are tangible, consistent message, and that is not carefully presented then they can even easy given that what they believe often defies reinforce students’ sense of the richness and such simple classifications. Therefore, I candor of the Jewish tradition. Hopefully, they believe that Modern Orthodox schools must will then investigate these matters further as reduce their creeds to basic, coherent ideas, they grow older. and must emphasize the same sturdy foundation in their educational content. Moving to the content of limmudei qodesh classes, I would apply a similar approach to Let me illustrate by way of two examples from teaching Talmud (in a high school). When I Modern Orthodox ideology. Many of us teach a sugya, I embrace a fairly traditional believe that the traditional Zionistic narrative is methodology. My basic educational goals are too sanguine, and what we were reared upon to enhance a student’s proficiency in reading glosses over many factual complexities that and understanding the Talmud and the have recently been underscored by revisionist traditional commentators. On a more historians. Still, I reject the conclusion of advanced level, I hope to impart to students many (especially Israeli) schools that have the Talmudic way of thinking—engaging the discarded their old history books. I think we dialectic of a Talmudic passage, and analyzing need our elementary Zionist narrative or myth the concepts embedded within it. I hope to to strengthen our core commitment as enhance both their beqiyut (breadth) in Diaspora Jews to the Promised Land. This Talmudic knowledge, and their iyun skills in version reinforces our basic covenantal evaluating a sugya. On an experiential level, I theology and ethical duty of Jewish wish to convey to them the pleasure and responsibility (and has a sufficient degree of challenge of learning Talmud. Ideally, I hope accuracy too). I support the use of Zionist they will dedicate themselves to future study, films, events, celebrations, even if we all know and minimally I want them to appreciate the

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 23 great spiritual and intellectual achievement of with more advanced students (especially if a rabbinic literature, and to realize that serious clear example of reinterpretation comes up in discourse about Jewish ideas demands the course of studying a sugya). Otherwise, familiarity, even fluency, with this literature. Talmud may come to be seen by students as On occasion, I introduce them to the critical the epitome of fantastic interpretations and apparatus of the synoptic study of rabbinic strained mental gymnastics.5 literature, alternate recensions recorded in various manuscripts, and the redaction of the I emphasize the Talmud’s goal of preserving Talmud (among other scholarly hypotheses multiple earlier Tannaitic traditions, and tools). I explain such tangents clearly and harmonizing them with one another, and also hold them accountable for this secondary balancing the literal words of a given Tannaitic material on exams. My purpose here is to source with a wider sense of plausible make them more literate, pique their curiosity semantics given the larger context of other and demonstrate that there is much more to rabbinic traditions and values. This, in study down the road. More, I wish to offer essence, is defending the Talmudic way of them a glimpse of the fact that some of the reasoning. But I will rarely say that later fundamental ways in which we study are too rabbinic generations revised or distorted earlier simplistic, and that there is evolution, teachings. Even though I believe that this adaptation, and transformation in Jewish transpires at times, I do not see sufficient tradition. educational value in making such comments. Moreover, even a more neutral approach One recent emphasis in Modern Orthodox which emphasizes the various layers of the Talmud study that I oppose is underscoring the Talmud deconstructs the text’s integrity to the various layers of the Talmud (separating out point where it can undermine the text’s holistic the Tannaitic, Amoraic and anonymous meaning, which is the essence of traditional editorial traditions recorded in the Talmud). study. While my own academic research often distinguishes among strata in rabbinic The core objective in Talmud shiur should be literature, I do not think that this should be a to offer students some picture of coherence, primary focus in shiur. continuity, and systematic development. Although I will familiarize my students with Rupture and revolution are potent ideas, but I the presence of layers in the Talmud—mainly think they are too subversive within the because they are right there in the text before context of day school education. Further, in them—I often do so in the context of my experience mentoring high school seniors “defending” the Talmudic way of reasoning. about where to go to yeshiva in Israel, I have For instance, I ask my students why the been more impressed with Modern Orthodox Babylonian Talmud (in the Amoraic or yeshivot that espouse a more traditional anonymous strata) tends to reinterpret approach rather than those that initiate the Tannaitic sources in ways that seem so forced? students into a novel course of study. Perhaps I think it is crucial to acknowledge this fact if Modern Orthodox day schools did a better

5 Similarly, if Rashi on the Torah adduces an eccentric midrash, then it is crucial to explain its textual cues and the fact that this is not intended as peshat. Moreover, it is necessary to highlight the moral and spiritual values promoted by the midrash.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 24 job at achieving the goals described above, daily basis (except in so far as these values students would be ripe for a fuller range of organically affect the teacher and students’ critical studies in Israeli yeshivot.6 interpretation and understanding). In addition, I hope that the rabbi or teacher is proudly In essence, then, I view the role of limmudei Modern Orthodox, and that students observe qodesh in Modern Orthodox schools as laying a his or her commitment to its ideals. This classical foundation, affording students with should serve as a model for students, and fluency and hopefully instilling in them a love invite further discussions (in and out of for learning. Along the way, one should classroom, during school and after graduation) introduce the complexities, problematics, about our robust traditional past, and our evolution, transformation, and plurality of challenging and ambitious future. Ultimately, opinions within the Talmud.7 what may make the most lasting impression on students—and what will serve as their greatest What distinguishes Modern Orthodox inspiration—is that their Modern Orthodox education from traditional study most for me is mentor has such passion and reverence for its broad emphasis on Modern Orthodox traditional study, and a profound belief in its values, including the significance of secular ongoing vitality and relevance. ideas and modernity, its egalitarian orientation to education, the role of Zionism, and so on. Rabbi David Flatto is Assistant Professor of Law These themes should pervade the school and at Penn State University and was a member of the classroom, although they may not influence the Talmud Faculty of the Ramaz Upper the content of a Talmud shiur very much on a School for almost a decade.

Zvi Grumet:

For many Yeshiva high school students, the (for men) could best be described as modern post-high school year in Israel is a sine qua non. interpretations of either a traditional During the worst years of the intifada, when Lithuanian yeshiva or a traditional Hasidic one. summer programs in Israel were reporting It is either mastery of gemara or religious dramatically lower registration, and some devotion (or both) which remain the closed altogether, anecdotal evidence suggests benchmarks of success, and the course of that the Israeli post-high school program study and the role models reflect those ideals. experienced no more than a 10% drop in The bulk of the day is spent studying Talmud; enrollment. the emphasis on musar discourses or sihot remains one's personal devotion and Despite the singular importance of this commitment to mitsvot. experience, most post-high school programs 6 While soon after high school students will likely encounter critical studies in one form or another in university, I still do not think that this fact should change the overall approach adopted in Modern Orthodox education. Its primary goal should be to provide students with a solid foundation in traditional study, even as it gradually exposes them to nuances and complexities. This delicate approach is obviously not foolproof, but seems to me to be the most optimal way to promote knowledge, respect and dedication to tradition. Still, students should not be entirely blind-sided when they reach university, and they should have mentors to discuss challenging questions as they arise. Of course this remains a formidable educational challenge for our community, and may require rethinking and revising in specific situations.

7 In terms of revising Talmud study in Modern Orthodox schools, the main adjustments I would consider are selecting masekhtot and sugyot with more “relevance” to modern students, and seeking to elicit more values from the text. I only allude to these briefly, since others have elaborated on these suggestions at greater length.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 25 One can easily identify the "successful" Modern Orthodoxy can be defined as an products of these yeshivot. They dress in the ideology torn between these two paradigms. Its “yeshivishe” two-tone, speak a language that Orthodoxy binds it to a halakhic system and has been described as "Frumspeak," and relate adherence to principles formulated in the past; to secular studies, at best, as a be-di-`avad its modernity challenges it not only to adapt to endeavor justified in order to make a living. A change, but to embrace it, even as it adheres to significant number will expect to "remain in its Orthodoxy. learning" for an unspecified number of years, expecting their parents and others to support The past decades are witness to profound them unconditionally, while others will changes in the definitions of what constitutes reluctantly consider secular education. Jewish learning and Jewish religious experience. These include the revival in the On some level this represents a continuation of study of TaNaKH, the methodology of the the American Jewish religious experience. Five study of TaNaKH, sophistication in the and ten years down the line many of these understanding of Jewish history, grappling with same students will look and behave outwardly the continually changing religious meaning of like Modern Orthodox Jews. In their world the State of Israel, greater understanding of the view, they will resemble many of their parents' development of the talmudic discourse, the generation—those who were taught that the changing role of the Jew in the world, the place ideal Jews are those who most resemble the of women in Jewish life and learning, and idealized Eastern European Jews, and that their more. The challenges faced by the current own lifestyles are a compromise between that generation of Jews are different from those of ideal model and one that they are comfortable the Emancipation and the first generation of with. emigration from Europe. Yet the educational messages of most post-high school yeshivot hark From a different perspective, however, this back to those of previous generations, and the needs to be seen as a profound failure in models and learning approaches remain the Modern Orthodox education. I use the same. following conceptual model to explain: The implications of this are two-fold. First, it Tradition-based societies are grounded in suggests that yeshivot are preparing students for preserving the past. It is that past which the challenges of past generations rather than represents an ideal, and it is the re-creation, or for the contemporary ones. Second, it suggests approximation, of that past which is the that we are missing an opportunity for what ultimate goal. Change is to be regarded with Eliezer Berkovits called the redemption of suspicion, because it threatens tradition. On halakhah from its exile. In other words, the the other hand, progressive societies are, by triumph of reclaiming roots is freezing the definition, forward-looking. They embrace Torah somewhere in past centuries (mid- change and shun the past as outdated and twentieth?, late nineteenth?), robbing it of its superseded by societal and technological opportunity to become uniquely meaningful advances. The strength of tradition-based for the twenty-first century while remaining societies is in their roots; the danger to them is firmly rooted in its past. in their fear of change. Conversely, the strength of progressive societies is in their And here I struggle with a quandary. If embrace of change; the danger to them is in Modern Orthodoxy is to be identified by the their lack of rootedness. Put differently— dialectic between its roots and progress (a traditional societies have a past with little sight dialectic the Rav referred to frequently, albeit of the future; progressive societies have a in different terms), that struggle is frustrating, future but no past. even infuriating at times, and requires

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 26 considerable emotional and religious effort to In the broadest possible statement, Torah is a maintain. The very nature of dialectic is that system of ideals, obligations and commitments both values, in conflict with each other, need which provide guidelines and opportunities for to be upheld. That tension cannot be resolved; individual Jews and for the Jewish people in it must be constantly and vigilantly managed. their relationships with themselves, God, other people, and the world. As an educator I am aware that most people cannot live with that tension; they need 1. Man* is an active partner in the creation and resolution, clear guidelines, answers. That is maintenance of the world. That is his primary why the traditional approach is so appealing— function. Man's work in the world is considered it does not require struggle, sophistication, valuable by God, and should be valued by Man. complexity, or deep knowledge. The traditional God relies on Man, as God’s partner, to do that model simply requires adherence and work. For every human being, that work obedience. includes protecting the world and developing its In light of that I question whether a genuine potential, and the creation of society based on Modern Orthodoxy is appropriate for the justice. For Jews, this tiqqun olam is extended masses, or only for the intellectually or (but not limited) to letaqqen olam be-malkhut religiously gifted. Should we, can we, be Shaddai—introducing godliness and divine satisfied with a "populist" Modern Orthodoxy values into every facet of human behavior and for the masses, which is essentially a moderate thought. (or mediocre?), accommodationist version of traditional Orthodoxy, with traditionalist role Needless to say, this has profound implications models and values and the guilt associated with for the inherent value of work, for the "not being as good as 'really religious' Jews?" relationship between Jew and non-Jew, and the Or is it possible to create an authentic attitude of Jew toward non-Jew. It also has Orthodoxy, struggling with the dialectic of past profound implications for the role of Man in and future, which can be taught, reinforced, advancing history, including the rise of the internalized for a broad audience? State of Israel and the cultivation of its institutions and society. This is the educational challenge I believe that post-high school yeshivot professing to be 2. Halakhah is not the sum total of Judaism, Modern Orthodox need to begin to struggle although it is an important expression of it, with. I offer here some initial thoughts which I guiding our ritual, religious and ethical practice. believe should be the guiding principles in Halakhah is not a single opinion, and it must be Modern Orthodox education. Every activity, recognized that multiple opinions are based on every learning opportunity, every message the processes of halakhah. Those processes delivered explicitly or implicitly, must reinforce include the textually based legal tradition as these in such ways that a graduate of the well as the mimetic traditions of family, yeshiva who participates in its activities will community and popular practices. Both of understand that these are the yeshiva's guiding these traditions are part of the mesorah; as such, principles. These principles necessarily imply they will often lead to conflicting practices and some primitive definitions of Modern opinions. Even the textual, legal tradition often Orthodoxy—those definitions are my own. A yields less than unambiguous guidance, as it full explication of each of these is necessary, includes "extra-halakhic" considerations such but cannot be explored here. You, the reader, as financial loss, personal and communal should read between the lines and imagine the dignity, shalom bayit, and more. possibilities.

* “Man” is used to refer to all humanity—both men and women—ed.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 27 3. Intellectual pursuit and intellectual honesty must not become a veil behind which to run are an integral part of the striving for Emet— and shy away from engagement with the Truth. Properly pursued, they will ultimately challenging questions. lead to encounter with God, unless they are interfered with by external (personal, 4. Religious passion is necessary for Jewish life emotional, etc.) influences. Study of God's to thrive. That passion is difficult to foster in universe, whether from a scientific or a human an environment in which intellectual perspective, and even the study of many of the engagement is taken seriously and in which the humanities, are in one form or another study moderating effects of dialectic struggle is ever- of God's indirect revelation to humanity (as present. Nonetheless, passion for Judaism, for opposed to the study of Torah, which is God's Jewish learning and for the Jewish people must direct revelation to the Jewish people). While be the fields in which Jewish learning takes yeshivot should not be substitutes for place. Ahavat ha-Shem, yir’at ha-Shem, ahavat universities, their message should be one of Yisra’el, commitment to halakhah and Jewish affirming the religious nature of the pursuit of values, and more, need to become part of the knowledge. daily formal and informal discourse.

Intellectual honesty necessarily includes 5. The study of Torah needs to be a lifetime encountering academic study of Torah side by pursuit, but that does not mean that all need to side with a religious study of Torah. become Torah scholars or dedicate their lives Additionally, dogma and intellectual pursuits to its full-time study. As we mature, so too our are mutually incompatible, so that a program Jewish learning must mature, even as it of study that demands a high level of becomes a part-time occupation. Further, intellectual honesty will necessarily be prepared changes in society, in its norms and values, will to challenge many dogmas. This has significant necessitate periodic revisiting and re-evaluation implications, particularly for Orthodoxy in of our learning and its application. One which the mass of believers have historically contemporary example of this is the role of adhered to dogma, and perhaps even women in religious life. The norms and increasingly so in recent decades. Dogma is expectations of past centuries must be re- often the fearful response to uncomfortable examined in light of the changed status of ideas or perceived external threat—a response women in society in general, the renewed that is appropriate for a traditional Orthodoxy variety of religious expression available to but not for a modern one. women, and the opening up of Jewish learning on all its levels to women. This may be the most sensitive and emotionally laden area for Modern Orthodox Jews and This, too, has practical implications in, for their institutions to grapple with, and must be example, the role models presented to students approached with great care and consideration in yeshivot. Prof. Nehama Leibowitz z”l was a for messages which may be appropriate for trailblazer in teaching Torah in select yeshivot, different ages, developmental levels, and but despite the availability of many learned knowledge levels. While this topic deserves a women, that trail remains mostly untrod by lengthy exploration on its own, I will state followers. Similarly, role models in yeshivot tend unambiguously that the level of engagement to be, and understandably so, those who have with the academic study of Torah should not devoted their lives to full-time study and exceed the level of religious engagement with teaching of Torah. Yeshivot need to ensure that Torah, and needs to be guided by the their students are exposed to role models of a intellectual and religious sophistication of the learned laity proudly working and proudly students. That being said, this consideration committed to a lifelong pursuit of Torah study and engagement with contemporary challenges.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 28 The principles I briefly sketched out above these values can be translated and instilled in present a formidable challenge for any those who are not part of the intellectual educational institution, even for any long-term elite—in the everyman, the amkhah. educational system. The institutions on their own will be hard-pressed to achieve those This is the educational challenge I believe the goals without communities which foster and post-high school yeshivot in Israel should be reinforce them. That, too, is part of the failure struggling with. With rare exception, I do not of Modern Orthodox education, and part of its believe that they are. I am not convinced that challenge—to create communities that there is a simple answer. But I do believe that represent these ideals, so that the yeshiva and when the yeshivot begin to struggle with the the community form a seamless unit in which question, the results will be apparent in their students see the values they are taught finding students. And it is perhaps those very students concrete expression in daily life and discourse. who will create the core of a meaningful Modern Orthodoxy for the masses. They present an additional challenge, one which I mentioned earlier. I have no doubt Rabbi Zvi Grumet is Chair of the Bible whatsoever that these goals are achievable for department at Yeshivat Eretz Hatzvi and the select few who are driven by intellectual associate educational director at the Lookstein curiosity and religious seeking. I can think of Center for Jewish Education. He served as many of my own students in whom I believe I associate principal at the Torah Academy of have been successful in inculcating many of the Bergen County for over a decade prior to his above values. The real question is whether aliyah to Israel.

Naftali Harcsztark:

Introduction

As Modern Orthodox Jews, we strongly affirm place. I would like to focus on a different engagement with modern society and culture. aspect of socio-cultural practice in the Modern This affirmation is reflected in our schools Orthodox community that is in serious need of through a range of educational decisions that change in order for Modern Orthodoxy to both symbolically and substantively reflect this flourish. I refer to our understanding of the commitment. Some of the most popular obligation to study Torah and the importance symbols of Modern Orthodoxy are (1) of creating a culture that prioritizes and invests unwavering support of the State of Israel, (2) time to study Torah. I will argue that in order women engaging in Torah study and (3) the for Modern Orthodoxy to succeed, we must pursuit of secular knowledge. While these breathe distinctly Modern Orthodox life into issues clearly reflect a Modern Orthodox the idea of hatmadah (studying Torah regularly), orientation, focusing on issues in which we or being a matmid (one who studies Torah believe can get in the way of much-needed regularly). While the notion of Torah study and focus on behavior. Critical discussion of hatmadah is crucial for maintaining the Modern Orthodox behavior often focuses on perpetual growth of Torah in the Jewish halakhic observance, challenging the integrity community in general, it becomes vital on a or consistency of Modern Orthodox halakhic number of levels for meeting the challenges of practice. That analysis is necessary and has its Modern Orthodox education in particular.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 29 The Challenges of Modern Orthodoxy students.

Consideration of the stated ideals of Modern Psychologically, the Jewish self image of many Orthodoxy and their implementation in Modern Orthodox students is weak. They are practice brings to light significant dissonance not self confident in their Jewishness. This is between the supposed aspirations of the not to say that Modern Orthodox students are Modern Orthodox community and their not self confident. They are. But in relation to concrete manifestations. This dissonance has their Jewish self image, many students feel they symbolic, behavioral, and psychological are less religious than more right-leaning Jews impacts. On the symbolic level, our and that much of what the community does is community’s mantra is some formulation of rooted in convenience rather than idealism. the Torah u-Madda idea. As Alan Brill has This psychological issue is intertwined with the correctly pointed out, there are but a few symbolic and behavioral weaknesses such that people whose Modern Orthodox lives are what we need is an overhaul that will re- shaped by the study of Maimonides and structure all of these areas in an interconnected Aristotle.1 way.

For most, Torah u-Madda has translated into Torah and the Human Condition being halakhically observant while engaging modern American culture. For example, for It has become commonplace to claim that many people, this means Torah and mitsvot on there are more people studying Torah and the one hand while being a movie-goer or a more Torah being studied today than at any sports fan on the other. There is a stark point in the history of the Jewish people. This disconnect between the nobility of Torah u- is likely true. But to deal productively with our Madda and the more common blending of issue, it is important to focus on what it means observance with contemporary American to study Torah today, what is being living. accomplished, and what need is being filled for a person engaged in Torah study. It brings to Behaviorally, the positive embrace of mind a peer who was studying Talmud with his modernity by our parents’ and our generations son in preparation for a siyyum in honor of the has helped shape a Modern Orthodox youth son’s bar mitzvah. When I asked him how the culture that accepts the media culture of sports learning was going, he replied, “Great! The and movies as part of “being a normal kid.” only problem is that my son thinks that gemara This creates two problems. First, in the current should make sense the way that other things context, our children lack guidelines for critical make sense.” He was referring to rabbinic reflection and decision making regarding their biblical hermeneutics as well as amoraic exposure to and appropriation of popular interpretation of mishnayot. culture. But that is not my focus here. Second—and this is the point I would like to This story reflects a largely unarticulated issue emphasize—it is unreasonable to expect around the obligation of Torah study. adolescents to independently balance the Although we believe that Talmud has a amount of time that they invest in popular rigorous conceptual logic, our understanding culture without strong direction and guidance of the conceptual nature of Torah is internal to from parents and educators. At present, as a the Torah. By this I mean that we community, we do not articulate strong compartmentalize Torah as having an inner standards and commitments in this regard in a logic of its own that does not necessarily deal way that can engage a wide enough range of with the broader issues of the human

1 Alan Brill, “Judaism in Culture: Beyond the Bifurcation of Torah U’Madda”, Edah Journal 4 (2004), pp. 8-13.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 30 condition—certainly not the challenges of the sexuality both before and after marriage, an Jew confronting modernity. As Rav Shagar has ethics of pleasure and desire and the challenge demonstrated so powerfully in a number of of homosexuality. Many people would develop essays, Torah study is often compartmentalized from daily life precisely in order to maintain its a commitment to Torah based on a belief that “otherness.”2 Torah is the language that Jews speak and the place from which we become empowered to This ensures that the Torah that we study is think Jewish thoughts regarding the central not tainted by the uncertainties of daily life; issues of the day. that we are in contact with the divine through Torah; that we create Torah that is always ideal Torah Study Today and only sometimes real; that if the ideas that we generate are not applicable today, then This aspiration suggests a particular perhaps in a more perfect world, in Messianic understanding of the purpose of Torah study times, they will be applicable. This that is different in a nuanced—but compartmentalization infuses Torah study with significant—way from some of the other sanctity precisely through its separation from understandings of the mitsvah of Torah study. daily life. And by “separation from daily life,” I Although there is agreement that studying do not mean to suggest that this approach Torah is a positive commandment, Jewish posits that there is no application of Torah to thinkers have posited numerous explanations daily life. Of course there is. But it sets an as to the purpose of Torah study. Following expectation whereby Torah is not assumed to are four examples of the purpose of Torah respond to the human condition in all its study in traditional thought. dimensions. This approach might work for a segment of the Orthodox population who (1) Hasidim of the eighteenth century incline towards this orientation or disposition. championed Torah study as a spiritual But for those who seek a greater integration— experience. Contact with the words of for Modern Orthodox Jews who believe in a Torah—whether the Bible or the Talmud— grand conversation between Torah and the was contact with the divine. More significant world—this orientation makes the study of than the halakhic meaning of “beitsah she-noledah Torah an obligation to be fulfilled through set be-yom tov” was the connection to the divine allocations of time, but not a vehicle for the that these words afforded (see, for example, R. passionate exploration of life’s questions. Meshulam Feivush Heller, Yosher divrei emet, pars. 6-8). Were we to orient Torah study to these larger questions, many political, economic or social (2) Alternatively, R. Hayyim of Volozhin issues would become Jewish—or Torah— believed that Torah must be studied for its questions in a profound way. Immigration own sake—to understand the meaning of the policy in the United States, the values of words. At the same time, he maintained that it capitalism and international trade would be had significant impact on the cosmos and that more readily connected to portions of Torah study kept the world functioning (Nefesh TaNaKH and sugyot in the gemara that inform ha-hayyim, sha`ar 4, chaps. 3, 11). how Jews should think about these issues. Of particular importance for high school life, this (3) Both of these approaches differ approach would afford an opportunity to significantly from that of Rambam, who saw meaningfully engage issues of contemporary the Torah as the basis—alongside Aristotle and

2 Kelim shevurim (Efrata: Yeshivat Siach, 2004), pp. 29-44; Nehalekh br-ragesh (Efrata: Machon Kitvei Harav Shagar, 2008), pp. 59-74; Be-torato yehgeh (Efrata: Machon Ktvei Harav Shagar, 2009), pp. 13-45.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 31 related texts—for the proper understanding of prohibition of creating a wound is intended the natural and divine sciences—an and the act is a first-degree violation of epistemological goal (Mishneh Torah, Hilkhot Shabbat. But if initial intercourse is a Yesodei ha-Torah 4:13; Hilkhot Talmud Torah 1:11; preparation for subsequent intimacy that will Guide, Introduction). lead to procreation, then the intent of the act as it relates to the laws of Shabbat changes. (4) The Hazon Ish understood that the Furthermore, if intimacy and pleasure are purpose of Torah study is to clarify the will of themselves the purpose of the act, then the God in the interest of the proper observance relationship to the laws of Shabbat might of halakhah in the world (Emunah u-bittahon, change again. This analysis adds a dimension to chap. 3). the discussion, broadening the question from solely relating to the laws of Shabbat to a Torah study for the contemporary Modern question that also informs the issue of Jewish Orthodox Jew must, first, deal with the larger sexual ethics.3 This broadening of focus allows questions of the human condition. With proper the Talmud to serve as a model for training and focus, teachers will find that sugyot confronting significant questions, showing how in the gemara throughout the major tractates of tanna’im and amora’im creatively interpreted the Nashim, Neziqin and the rest of the Talmud are texts to which they were loyal. This can be actually masterfully organized texts portraying achieved in Talmud study and certainly in how significant questions of values, practice other disciplines of Torah study as well. and halakhic change were discussed throughout the generations. For example, the Second, learning must become opening sugya of Qiddushin—a seemingly interdisciplinary. Extracting the larger strange passage with unusual interpretive questions from a discussion entails broadening strategies—becomes a fascinating text the scope of one’s exploration so as to better struggling with the status of women in Jewish grasp the social, religious or economic issues betrothal. The sugya is a savoraic commentary that are being wrestled with in the text. For on the first four words of the mishnah focusing Maimonides, studying philosophy was not an on issues of grammar – why the text is written enhancement or a supplement to Torah study. from the perspective of the woman rather than It was essential to developing an accurate the man or whether the word ‘derekh’ is understanding of what Torah is trying to teach. masculine or feminine. In fact, an analysis of The essential questions have changed from the sugya reveals that the thrust of the argument Maimonides’ time to today. For him, the is to demonstrate the significance of qiddushin questions were theological and epistemological. as a ceremony that demands the agreement of For us, the questions are more social and the bride, giving it a different emphasis than psychological. Although the questions are the language of the mishnah, which refers to different, the same should be true for our qinyan (acquisition), would suggest. community in developing Torah that will confront the large questions of our society. Another example: the discussion in Ketubot (5b- 6a) regarding initial intercourse on Shabbat Third, Torah study must be shaped as the following a couple’s marriage becomes an vehicle for self-understanding and the basis for exploration of Hazal’s understanding of the self-actualization. Because our society is goals of marital intimacy. R. Yehuda Brandes focused on the self—self-awareness, self- explains the relationship between the laws of fulfillment, self-actualization and self-esteem— Shabbat and the purpose of first-time sexual learning for the Modern Orthodox community intercourse. If the “purpose” is to verify that should embrace that reality and attempt to fill the bride is indeed a virgin, then the that need. That, in turn, should extend into

3 Madda toratekha (Jerusalem: Ha-machon Ha-yisraeli Le-pirsumim Talmudiyim, 2007), p. 32.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 32 seeing Torah as a basis for social and locus of learning that shapes the members of community action. Because our contemporary future communities. In order for this learning society and much of contemporary education to move into the communal sphere of Modern begin with a focus on the self and proceed Orthodoxy, it should significantly shape the outward to deal with societal issues, we should learning environment of schools. This entails develop an orientation to Torah study that an investment of resources that will support would respond to this dual need as well. educators in such an effort.

The work of Rav Shagar and Rav Brandes The second goal brings to mind a young serve as examples of this type of learning professor of literature who is a passionate emanating from the world of the beit midrash. Modern Orthodox person. Literature and In the academy, some of the work of Yitshak Torah combine in an exploration of questions Gilat, Moshe Halbertal, and Daniel Boyarin of great human significance. To me, he is a serve as examples of such an approach. While matmid of a new sort. He learns constantly. this type of learning has existed in the academy Much of the time, it is literature. Some of the for a while and is now infiltrating certain batei time, it is Torah. He is not a yeshivah bokhur. He midrash, it has not yet been developed as an is a passionately engaged Modern Orthodox educational approach for developing high person who spends the majority of his day school graduates with a strong Modern reading, writing and teaching about the great Orthodox identity deeply rooted in Torah and issues of life. He is an inspiring person. the broader culture within which they live, nor Developing a language that describes the is it a strong component in shaping or inspiring importance of Modern Orthodox hatmadah, the learning of Modern Orthodox laypeople. pushing the concept strongly in our schools and helping our students—and even our Modern Orthodox Education faculty—see the range of role models of this type of learning can create a movement-like For Modern Orthodoxy to emerge in all its momentum around the growth of Modern power as a model of committed, self-confident Orthodox learning. To be sure, the goal here is engagement with modernity, Jewish educators not to take people out of the beit midrash in must (1) develop curricula that elaborate and order to read literature. This is a path to clarify an interdisciplinary, this-worldly broaden the scope of learning so as to involve engagement with Torah texts and (2) develop a the entire Modern Orthodox community of all cultural norm of hatmadah that will reflect the professions and dispositions to view Torah strong intellectual and religious commitments learning as a mode of growth that is personal of the Modern Orthodox community that and meaningful and will present Modern manifest themselves in a strong time Orthodoxy as exemplary in living a deeply commitment to Torah study. Both of these meaningful life of service to God through the ideas demand a cultural paradigm shift that engagement of modern life. would need to take on “movement-like” proportions. It is my hope that with vision, passion, dedication and commitment, we can proudly To achieve the first goal, the Modern assert ourselves as a community with deep Orthodox community must undertake a knowledge of and commitment to Torah, to project similarly modeled on the achievements the culture within which we live and to making of Artscroll to develop both popular and the world a better place. school-based educational materials—sefarim, actually—that will reflect this orientation. Rabbi Naftali Harczstark is Principal of the SAR Elementary and high schools, as opposed to High School in North Riverdale, NY, and higher institutions of learning, serve as the serves on the editorial board of Meorot.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 33 Rivka Kahan*:

Question 10: What should be done in Modern intolerance, commitment without single- Orthodox education to instill confidence in its graduates mindedness. that they are not religiously inferior in knowledge or observance to haredi graduates? The challenges that we face in creating a vibrant, growth-oriented, Modern Orthodox There are two components to the question of religious school culture are unique and require how to instill confidence in Modern Orthodox creativity and constant reflection. It is, of students who they are not religiously inferior in course, of paramount importance to hire knowledge or observance to their haredi limmudei qodesh teachers who are Modern counterparts. First is the issue of how to make Orthodox role models of serious Torah sure that their religious experience in day learning and religious devotion. In addition, it school is, in fact, richly fulfilling and authentic. is crucial to create an ongoing dialogue about We can only address their feelings about their Torah that permeates school life. One way to experience if we are certain that their create this type of dialogue is by developing experience, by all rights, deserves to be a Torah guidance programs in which students source of pride. Even in that case, however, are paired, on a voluntary basis, with teachers there remains the question of how to educate with whom they can discuss religious issues of our students to view Modern Orthodoxy as a their choice. There are other, more innovative compelling religious ideology and lifestyle, ways to develop forums for religious rather than as a dilution of a more rigorous discussion as well. For example, Ma’ayanot religiosity. I will deal briefly with the first launched a Judaic Studies blog this past year, question, since it requires a highly which serves as a forum for questions and individualized response within the context of discussions between students and teachers. each school, and at greater length with the These are just two examples of the ways that second question, which I believe lends itself to religious dialogue can be fostered in a school broader generalization. community. The most important element in developing a vibrant, reflective religious culture In the context of a Modern Orthodox day in a school is making sure that it is school, we seek to create a religious culture collaborative, dynamic, and fundamentally that communicates and fosters passion and student-centered, which means that it will take depth of halakhic commitment while instilling different forms from school to school, and a multi-faceted appreciation of the world even from year to year within a given school. around us. We want to help our students Creating such a culture requires dedication, develop a sincere sense of being one creativity, and ongoing re-evaluation on the commanded by God as the basis for an part of the faculty, and is the first step in authentic, personal encounter with the Torah fostering confidence and knowledge in our in a context that encourages individuality, is graduates. deeply respectful of differences, and fosters thoughtfulness and reflection. I find it to be a Even within the context of a school that has a continuous challenge as an educator to develop rich religious culture, graduates are likely to passion for Judaism without any trace of feel inferior to their haredi counterparts if they

* I would like to thank my colleagues at Ma’ayanot with whom I discussed these ideas, including Tamar Appel, Tova Sinensky, Shifra Schapiro, Dena Knoll, Donny Besser, Devorah Wolf, and Shira Schiowitz. lack understanding and appreciation of the of Modern Orthodoxy. This should take place tenets of Modern Orthodoxy, or if they within the context of the Jewish History develop a sense that religious devotion is curriculum. Specifically, it is key for students structured as a continuum, with unaffiliated to understand that Modern Orthodoxy and Jews falling at one end of the continuum and contemporary variations of haredi Judaism both haredi Jews falling at the other. Both of these originated as responses to the Reform pitfalls can be overcome by developing an movement, with Modern Orthodoxy organized, cross-curricular approach to representing the response of R. Hirsch and teaching Modern Orthodoxy as a haredi Judaism representing the response of the comprehensive, multi-faceted system of Jewish Hatam Sofer. I find that my students typically thought and values that informs lifestyle. This view Modern Orthodoxy as a modern-day requires introducing students to historical, dilution of a more rigorous and historically ideological, and philosophical perspectives on authentic approach to Torah observance. Modern Orthodoxy, as well as implementing Education about the historical context of more experiential modes of values education. Modern Orthodoxy helps them understand Modern Orthodoxy and haredi Judaism as two Over the years, I have heard from both alternative responses to the challenges of colleagues and students that their first modernity. This can pave the way for substantive exposure to Modern Orthodoxy as substantive discussion about the encounter a school of thought transformed the way they between Judaism and general culture that all of felt about being Modern Orthodox. Often, our students experience in multiple ways in this happened in the context of learning some their own lives. of the writings of the Rav, either in high school or, more often, in a post-high school Israel In addition to the organized study of Modern program. Against this backdrop, it is clearly Orthodoxy as an ideology and as a movement, beneficial for students to explore the ideology Modern Orthodox principles can be of Modern Orthodoxy in an organized way in communicated explicitly and implicitly across high school. While articles representing all areas of the curriculum. In TaNaKH and Modern Orthodox thought can and should be Talmud classes, teachers should be transparent integrated into the Talmud and TaNaKH about the methods and values that inform their curricula.1 I think it is also important to teach approach to teaching their subjects, such as the Jewish Philosophy as its own subject in either value of honest, open dialogue and creative tenth or eleventh grade in order to help engagement with the text. For example, we students explore many fundamental areas of read and teach Torah through a variety of Jewish thought and belief in the context of a different lenses as Modern Orthodox well-defined curriculum. The Jewish educators. We delve into the interpretations of Philosophy curriculum should include an the rishonim, while also adopting a literary, introduction to the fundamental beliefs that structural approach to analyzing TaNaKH, and define Modern Orthodoxy, through the being willing to entertain new questions, ideas, and methodologies. The variety of approaches writings of leading Modern Orthodox Gedolei that we integrate into our classes is profoundly Torah, including the Rav and Rav Lichtenstein. enriching, and it is educationally beneficial for Additionally, it is crucial for students to our students both to be exposed to this mode develop a sense of the historical development of study and also to be aware that it represents a

1 Rav Soloveitchik’s writings on Humash can be taught with great success in the context of a high school TaNaKH class. For example, The Lonely Man of Faith, Abraham’s Journey, and The Common-Sense Rebellion Against Torah Authority have immediate relevance to some of the parts of Humash that are often taught in high school. My students have also loved reading Rav Lichtenstein’s The Source of Faith is Faith Itself in the context of learning about Amalek and other difficult topics in Humash. Additionally, the Rav’s Talmud Torah and Kabbalat Ol Malchut Shamayim can be taught within the context of the Talmud curriculum and Kol Dodi Dofeq is applicable to many different areas of study within TaNaKH and Jewish History.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 35 unique approach that leads to a particular depth humra, and extra-halakhic religious identity. This of understanding. provides another valuable context for helping students think about religious devotion in a Aside from developing students’ awareness of more nuanced way than simply as a continuum the ways that Modern Orthodox values shape of “more frum” and “less frum.” our approach to Torah study in general, it is also important for them to develop a sense of the As in all areas of education, transparency is way that their Jewish education prepares them paramount in transmitting Modern Orthodox for being a member of general society. For values. Students should be made aware of the example, in my tenth-grade Isaiah class, my ways that their education in all spheres is shaped students complete a short research project on and enriched by the principles of Modern Christological interpretations of biblical texts. I Orthodoxy. Science classes should explicitly make it explicit that the goal of the assignment address the relevance of science to our students is to equip them to encounter ideas of all sorts as Jews, not only by addressing points of in general society that may challenge their conflicts between faith and science but also Jewish beliefs. The assignment is meant to through discussions of the relevance of secular provide them with a model for responding to learning to an Orthodox Jewish life. Cross- that type of challenge by turning to Jewish texts curricular assignments are invaluable in and thinking deeply about the issues involved in communicating the relevance of Modern order to strengthen their understanding and Orthodox values in all areas of academic life. religious commitment. For example, Mrs. Esther Herzfeld, chair of the English department at Ma’ayanot, assigns her At Ma’ayanot, we are in a unique position as an tenth graders a paper in which they bring all-girls school in which gemara is a major part of together ideas from The Scarlet Letter and the the curriculum, and we are explicit in speaking Rav’s Al ha-Teshuvah. Communication and with our students about why we as a school are collaboration among teachers in different strongly committed to making gemara such a departments are invaluable in ensuring that serious part of their education. Part of our certain aspects of Modern Orthodoxy pervade tenth-grade curriculum is a unit on Women and the curriculum, so that Modern Orthodoxy is Torah Study, which includes in-depth source- not just a topic covered in school, but a vibrant based study and invariably leads to important ideology and lifestyle. halakhic and philosophic discussions about religious identity. A few years ago, Ma’ayanot’s It is also crucial for Modern Orthodoxy to be approach to gemara education was criticized on a taught experientially. Students need to be website geared to Orthodox teenagers, and our exposed to Modern Orthodox gedolei torah and Talmud Chair, Mrs. Dena Knoll, wrote an talmidei hakhamim, both in writing and in extensive response to the moderator of the person. For example, our Talmud department website. The initial post, as well as Mrs. Knoll’s often brings in a representative from the Beit response, have become part of our tenth-grade Din of America to address our students and curriculum, and form a dramatically effective give them a window into an area of religious teaching tool. Addressing philosophic issues leadership that is unfamiliar to them. In a explicitly, passionately, and directly is of somewhat different vein, I recently heard that paramount importance in communicating Rabbi Kenneth Schiowitz brought some of his knowledge and pride in Modern Orthodoxy. students at Ramaz to observe a physicians’ meeting about medical ethics at Mount Sinai Halakhah classes, in educating students about Medical Center. It gave his students a new the halakhic system, also play an important role understanding of the ways that religious and in helping our students understand what ethical values are pivotal in all areas of life, and a practices constitute the core of halakhic Judaism new type of appreciation for the intersection of and what practices are expressions of minhag, Torah and general culture.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 36 Creating a vibrant religious school culture is the explicitly modeled and taught in all academic first step in ensuring that our graduates feel areas in both Jewish and General Studies. By confident and committed in their practice of creating a well thought-out, cross-curricular Modern Orthodoxy. That challenge must be approach and by being explicit in addressed with creativity and energy in the communicating our values and goals in both context of each individual school. Beyond that, academic and experiential contexts, we equip I think that the keys to teaching Modern our graduates to live fully committed, proud Orthodoxy are the keys to good education in all lives as Modern Orthodox Jews. realms: commitment, transparency and organization. In addition to being taught within Mrs. Rivka Kahan is currently Associate Principal the Jewish Philosophy and Jewish History at the Ma’ayanot Yeshiva High School. She will curricula, Modern Orthodox beliefs and values begin serving as Principal in the academic year should pervade all areas of school life, and be 2010-2011.

Miriam Reisler:

The questions posed in this symposium are parallel the role of the roshei yeshiva in boys’ themselves a clear indication that Modern schools in the Diaspora, though I suspect that Orthodoxy is facing deeper and more complex the broad definition of the mehanekh in Israel issues than those I faced as a teenager. Not includes elements that would be new to most only are the seductions of modern society Diaspora roshei yeshiva. more readily available, but adolescents are exposed earlier to more complex issues which As a teacher in the yeshiva day school system pose challenges to their faith. Developing a in New York, I was twice asked to be the respect for and commitment to a way of life mehanekhet for a girls’ junior high or high that demands unflinching honesty and a school class. Looking back, I realize that both perpetual balancing act in thought and requests were attempts to adopt an important behavior is not something that will happen of and vital element from the Israeli public school its own, and our educational institutions need system, but in both cases the role of mehanehket to be proactive in providing students with the was poorly defined; not surprisingly, the work I knowledge, skills and role models that will did in that capacity did not come close to increase their pride and confidence in this way resembling the Israeli model upon which the of life. In an age of new challenges, new ideas idea was based. When I came to Israel, I and approaches should be explored. discovered that the word mehanekhet doesn’t simply mean “teacher,” or someone “working In that light, I would like to present an outline in hinuch.” I discovered that the mehanekhot in of one element, the Israeli mehanekhet (general the Israeli school system are the foundation educator assigned to each student) system, that upon which the education of the student is can help address some of these challenges and built. While other teachers work on subject help develop healthy, self-confident and matter as their text and (in the best case) committed Modern Orthodox youth emerging personality development and values education from our high schools. My firsthand as their subtext, mehankhot see the development experience in education has always been in and maturation of the student as the primary girls’ schools and therefore this article will challenge. The job description for a mehanekhet focus on the role of the mehanekhet in a girls’ in Israel is as demanding as it is broad, but year junior high or high school. The description I after year, this is an institution that works— will be giving for the role of the mehanekhet may and changes students’ lives.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 37 Mehanekhet: A Job Description her students about matters of importance. For example, the mehanekhot are heavily involved in A first look at the role of a mehanekhet might be the preparation of their students for the March through her daily and weekly schedule. of the Living and often accompany them on Especially in a school in which tefillah is the the trip to Poland. Another example is the first activity of the day, the mehanekhet will work and guidance a mehanekhet provides to her often begin the day with her class. In addition class in preparation for one of the various to teaching her class a subject in her field of yearly ceremonies (teqasim) that are scripted by expertise, the mehanekhet has one or two the students, and then staged before the periods a week dedicated to “hinukh” during student body. Because ceremonies address which she teaches, usually through informal core values in Israeli society1, they provide yet methods, a curriculum built to address issues another opportunity for a mehanekhet to discuss of identity, community and the pressures of with her students issues of ideological and student and adolescent life. For example, in theological significance. These moments are the seventh grade the mehanekhet might address not only educational in the ideological sense. issues of group dynamics, the importance of A good mehanekhet will also use these volunteerism, and how to deal with the opportunities to bring out the strengths of pressures of testing and increasing academic different students, and to teach them about demands. In older grades the “hinukh” classes their responsibilities towards one another, their might deal with understanding secular and ability to give and their need to take. haredi Jews, the place of a woman in the home, the workplace and the community, or how to However, the job of the mehanekhet includes more than that which is written in her weekly or identify and deal with an abusive relationship. yearly schedule. The mehanekhet also has In addition, the mehankhot of the school meet responsibility towards every individual student weekly with the principal or assistant principal in her class. She functions as an academic in order to discuss school-wide projects, trends advisor, guidance counselor, mediator, and and challenges. These scheduled requirements cheerleader rolled into one. In addition to the alone create a school environment in which the time she spends with her class as a group, the mehanekhot play a key role, bringing the vision mehanekhet is expected to invest additional time of the administration to the daily work of in following each student. Academically, this developing a meaningful rapport about includes keeping track of trends in a student's personal and religious growth with the attendance and grades in all of the various students. subject areas, identifying students in need of a psycho-educational assessment, initiating The connection that the mehanekhet develops contact and following up with parents when the with her students is strengthened through need arises, and, in the older grades, additional programming over the course of the encouraging, trouble-shooting and helping each year. Some of the extra activities, such as the student on her way to acquiring a certificate of annual class excursion and the extravagant matriculation (te`udat bagrut). Some of the work Purim shpiel, are pure fun, and they bring the involved in following students academically can mehanekhet and her students together through be done remotely, particularly now that so much shared experiences. Other activities are of the record keeping is computerized and content based, and in those cases the centralized. However, a good portion of the mehanekhet has additional opportunities to teach work requires time spent with the student, other

1 On Yom Ha-Qaddish Ha-Kelali (Asarah Be-Tevet), Yom Ha-Shoah and Yom Ha-Zikkaron, Israeli schools have schoolwide ceremonies (teqasim). The honor and responsibility for these three important teqasim are usually given to the three oldest grades. The students combine dramatic readings, moving songs, short skits, video clips and other media in order to teach the lesson of the day, connecting distant and recent events in Jewish history to their identity and values today.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 38 teachers, parents and administrators; and the but the mehanekhet also spends a few minutes mehanekhet is the one who coordinates the with each student handing her the report card transfer of information and mediates between and reviewing her progress and grades in the the various players for the good of the student. context of her personal development. In the twelfth grade, the special relationship between Of course, working with students is not only the mehanekhet and her student is even more about working with the academic side of their useful as she helps the students in their lives, and the mehanekhet recognizes this as well. decisions about the national or military service Teenagers face multiple issues—from the programs in which they will enlist for the normal family tensions to tragic cases of illness following one to four years. These decisions and divorce, from social pressures within the require broad knowledge of the myriad of class to manipulative boyfriends, from teenage choices available to the students. The fact that experimentation to addictions or other self- the mehanekhet knows her students’ strengths destructive behaviors. Sometimes, academic and weaknesses both academically and socially problems are but a symptom of other issues in allows her to help them navigate through this a student's life, and the job of the mehanekhet is complicated process with its significant to integrate the academic help and the general ramifications. In other words, the role of the support she provides to the student. If she mehanekhet in the Israeli school system could be succeeds in gaining her students’ confidence, described as one in which the total is most the mehanekhet is often a first address for a certainly greater than the sum of its parts. student suffering from a crisis large or small (and sometimes for her concerned classmates Mehanekhot and the Challenges of Modern or parents as well). This being said, the Orthodoxy educational system recognizes that the mehanekhet is not a social worker or therapist; When I tell my Israeli colleagues that in the rather she is expected to refer students to United States, there are no mehanekhot, they are professional help when necessary. dumbstruck; they simply can't imagine an educational institution functioning without It is possible for the various roles of the someone whose job description includes the mehanekhet to be distributed among a number responsibilities outlined above. Even though of people, but the usefulness of the mehanekhet many American private yeshiva high schools is derived from the fact that she sees so many provide academic advisors, guidance of the pieces of the picture for each of her counselors, a special Israel guidance counselor, students. The benefits of this integrated, and advisors for a variety of extracurricular multi-faceted view in the hands of one person activities, it is hard for people raised in Israel dedicated to the task can be seen in many ways, to imagine school without a mehanekhet. Even large and small. Most mehanekhot are more if various people were in fact following and than academic advisors; they generally feel acting upon all of the information regarding close enough to their students to call the individual students, the question my colleagues weakest or least motivated among them the would still ask is: “But who does the 'hinukh'?” day before an exam to make sure that they are By this they express the conviction that the studying steadily, and not getting distracted by ultimate purpose of the mehanekhet is to be life. On the day that the mehankhot distribute involved in hinukh, the teaching of values and report cards to their students, the unique the development of identity. The various relationship between the mehankhot and their organizational and administrative roles of the respective students is in the air. Not only does mehanekhet are critical for the functioning of the each student receive a comment or short letter system, but what the system is after, and what from her mehanekhet as part of her report card, the mehanekhot believe in, is not just technical—

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 39 mehanekhot do their jobs with passion and much about me beyond my participation in his commitment because they believe in the value or her class. of hinukh. A number of questions come to mind in light of the differences cited above between my own Looking back on my own high school career, I experience as a yeshiva high school student in wonder if the technical aspect of the mehanekhet the United States and the Israeli system in was truly absent. Indeed there were complex which I have been working for the last decade. choices in high school, but my friends and I Is hinukh as defined in the Israeli system a managed to make clear decisions about our powerful tool—or a waste of time? Is the classes and futures, took initiative about our mehanekhet a resource worthy of compensation, college applications, and really ran with the ball or is it unnecessary? Even if the concepts of when given responsibility for extracurricular hinukh and a mehanekhet seem beneficial in activities. It was always possible to speak to Israel, if the American yeshiva system has the principal or assistant principal if I had a successfully managed until now without them, problem. I was responsible for myself, and the is there a need to consider them now? fact that no one else in school was following me in the broader sense didn't seem to pose a It seems to me that in an era in which problem. Of course, it may have been more of information is more available than ever, the a problem for students struggling in school for people with whom a student interacts in academic or other reasons, and I want to meaningful ways are ever more important in believe that the principal or other faculty the development of her values and convictions. members dedicated time to addressing the In this light, there can be great value in the issues of those students. mehanekhet, a teacher whose job is explicitly defined as developing a rapport with her What I can say was missing from my high students on the broad issues in their lives, school experience was hinukh. I had some seeing them through trying times both out of wonderful teachers, and I still recall a number caring and out of obligation, and taking a of yemei iyun and events that made an continual, all-encompassing view of their impression on me, but I know that when I had academic, social and emotional progress. theological questions, there was no forum for Merging the institution of mehanekhet with a them. There was no clear address for teenage hinukh curriculum appropriate to each school, confusion. Hinukh was something that all community, and age group can both provide a teachers did, or were supposed to do, in every forum (hinukh classes) and an address (the subject—but issues of religious and personal mehanekhet) for the complex task of raising the development were not part of any official next generation of Modern Orthodox yeshiva curriculum so they weren't addressed in an graduates. organized way. Of course, I could always seek Mrs. Miriam Reisler is Rosh Beit Midrash out a warm and knowledgeable teacher for a Lehava, Ulpanat AMIT Noga, in Beit Shemesh. personal discussion, but that was dependent She was a member of the founding faculty of upon my initiative and my willingness to open the Ma’ayanot Yeshiva High School in up to someone who probably didn't know Teaneck, NJ prior to Aliyah to Israel.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 40 Jeremy Savitsky:

Much ink has been spilled in the effort to offer them into the fold? This issue has become all a coherent definition of Modern Orthodoxy. the more complex within the last two hundred In this context, it is crucial that we focus years, as the majority of Jews have abandoned attention on what might be the most vital link a traditional Jewish lifestyle. In Israel, in the chain: day school education. To address Orthodox youth confront this stark question in this matter, it will prove instructive to compare the IDF, within whose ranks they meet and the essential nature of the Modern Orthodox befriend secular Israelis who are no less willing educational philosophy with that of the haredi to sacrifice themselves for the sake of the school system—as evident in the following Jewish people. anecdote.

Last year, an attempt was made to organize a joint learning session for students of the To wit, can we gain a true appreciation of Himmelfarb High School (a Modern Orthodox those Jews who do not perceive their Jewish institution for boys) and the neighboring identity through the exclusive prism of halakhic Yeshivat Kol Torah, Jerusalem's elite yeshivah observance? Are we even interested in having qetanah. Regrettably, the latter refused, even any interaction with them? Rav Kook though the proposed curriculum was Masekhet answered in the affirmative, joining the Zionist Bava Batra! Instead, the Himmelfarb boys were movement and adopting the approach that the invited to a talk with the mashgiah, who labors of the secular halutsim bore a redemptive succinctly communicated the viewpoint of the quality. ultra-Orthodox community: the world is suffering from a terrible deluge—and our A second “other” is the non-Jew. Do we wish responsibility is to hide in Noah’s Ark, as it to cultivate a relationship of trust and respect were. To paraphrase, in an environment that is with Christian/Muslim society, or are we contaminated with sin, the only protection can resigned to eternal animosity between us? come through submersion in the study and Needless to say, our answer to this question observance of Torah. has specific implications—both in Israel and the United States. What attitude do we take Are we, as the proponents of Modern toward Muslim prayer services? Are they a Orthodoxy, courageous enough to offer an respected manifestation of Abrahamic alternative to this isolationism? monotheism, or merely the supplications of our fiendish enemy? What about welcoming At its core, the difference between a Modern Muslims into our schools for the purpose of a Orthodox education and that provided by the dialogue between faiths? haredi system revolves around the issue of the proverbial “other.” Indeed, there are many In the United States, encounters with gentiles “others” to consider. The first category is occur on a daily basis. Should we be inviting comprised of those Jews who are not their clergy to address day school audiences, or observant. Do they exist? The question, of pretending that there are no Christians in course, is not one of physical existence but of America? Do our school administrators relate whether they exist in such a way that we can to non-Jewish faculty and staff as "alien" or as relate to them—beyond just trying to bring fellow persons created in God's image? I am always struck by the insularity—indifference?

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 41 —of the Orthodox community at large when it achieving economic success, at the expense of comes to the suffering of the homeless and ethical responsibility and moral fulfillment. As poverty-stricken who visibly populate all large an ethnic group that has so greatly enjoyed the American cities. Are we sufficiently conscious benefits of life in the United States, American of bereaved families, mostly lower- or middle- Jewry should play a prominent role in the area class, whose sons have fallen in Iraq, in the of public service. Our educational frameworks course of a war that many Jews supported? If should highlight “giving back” through civic they are in the business of inculcating values, involvement as a way to serve both the Jewish would it not be appropriate for Jewish day and general communities. schools to support the families of the fallen American soldiers? Current economic hardships and the Madoff scandal should prompt us to, once and forever, Thirdly, there is “other” knowledge and break the paradigm of affluence as a scholarship. Should we be investing time, precondition to Jewish learning. How do we resources and energy to study and even make Jewish education affordable to all Jews, appreciate the vast expanses of science and the without regard to their income statements? arts, or must we not stray from the study of This is perhaps the biggest test facing the lay Torah, narrowly construed? This is not simply leadership of Modern Orthodoxy. In this a question of secular study to earn a livelihood. regard, they can learn from their haredi co- Do we discern fundamental, religious value in religionists, who employ a lower economic bar researching quantum physics or listening to to entry. Our institutions should not be elitist Beethoven—or do we regard these Jewish "prep schools,” but should admit the occupations as a waste of time? Are we ready entire community. And, again, they should to follow in the footsteps of Rambam, who educate toward public service; a year of took upon himself the challenge of integrating volunteer work in either Israel or the United Aristotelian philosophy into our notion of States might be a good place to start. God? A number of years ago, I hosted a group of The last “other” is represented by American principals at Himmelfarb and asked contemporary culture and its political them to walk the halls during recess. Most of structures. Is the democratic tradition an them stood in awe of our social diversity, insignificant construct or, conversely, an having encountered students of varying socio- integral part of tiqqun olam? Is the modern economic backgrounds and even color. In my world nothing but a source of corrupt experience, while it is certainly difficult to temptations, or does it also afford multiple manage such a multi-faceted school, it is avenues for spiritual growth? commensurately rewarding. It is difference that makes Himmelfarb such a rich On this note, we should be encouraging our environment. This internal diversity, of both youth toward political activism in both Israel students and teachers, forges stronger and the United States. Modern Orthodox personalities that are better trained to succeed Israelis should be at the forefront of efforts to in today's world. Accordingly, we must strengthen civil society in Israel. And those enhance our capability to view the “other” not who have chosen to reside outside of the as a threat, but actually as a source of Jewish state should be motivated to action by a enrichment. Is this not precisely the idea of sense of duty—not only to the Jewish twelve separate tribes combining to constitute community, but also to the broader population. Kelal Yisra’el? How do we create schools which Educationally, too much emphasis is placed on mirror Kelal Yisra’el? 1

1 One could argue that the root of Israel’s internal schism was David Ben-Gurion's acquiescence to the establishment of four distinct educational networks: secular, religious, Haredi and Arab.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 42 The real dilemma facing our schools is not maintaining the ability to think critically, simply how to foster greater inclusiveness or assuming responsibility for the future of the social consciousness, but how to communicate Jewish people while sympathizing with the the significance and vitality of our Jewish plight of the homeless in Jerusalem or New tradition. And make no mistake, this is not a York is a complex task—emotionally and purely intellectual issue. We can expect our intellectually. But if we believe that the youth to continue observing traditional Jewish objective of Judaism is to improve our world, ritual only if they feel a deep connection to we don’t have the privilege of shirking this Judaism. Interestingly, over the past ten years, responsibility. To quote Rabbi Tarfon: “The there has been a renaissance of Hasidic thought work is not yours to complete, but neither are and practice within the Israeli high school you free to abstain from it.” Great educators system. There is recognition of the thirst for can facilitate this work. new forms of expression in both prayer and learning. Students need not only conform to The Function of Judaism in the World Torah strictures, but also understand how they speak to their own individual needs and The BeSHT claimed that Torah belongs not concerns. Our tradition offers clear direction only in the beit midrash, but in the entire world. and meaning in a chaotic universe. In fact, the virtual destruction of the yeshiva world in the last century was only partially due In order to transform this agenda into reality, to the competing forces of socialism, we need to enlist the finest educators. Only communism and even atheism. The yeshiva teachers with a profound link to Torah—role world did not have the tools or the energy to models who personally feel that Torah has deal with the challenges these ideologies enlightened their lives and made them better presented. Today, it is incumbent upon us, as people—can serve as mentors for our children. Modern Orthodox Jews, to package a vibrant, Furthermore, the above-described program attractive and authentic Judaism, one that is requires that we interface with all the "others" not frightened by modernity, rather one that among us. Here too, only the most gifted, can engage and embrace change while inspiring and Torah-devoted educators can be remaining focused on Torah and its mission of qualified to manage the confusion and making the world a better place. Advancing shepherd our children through this process. this strategy should be the raison d'être of our day schools. Being committed to Torah while respecting Christians and Muslims, studying Talmud while Rabbi Jeremy Savitsky is principal of the being well-versed in the classics of Western Himmelfarb High School, a Modern-Orthodox civilization, davening three times a day while high school in Jerusalem.

Meorot 7:2 Tishrei 5770 Modern Orthodox Day School Education 43

What Should a Yeshiva High School

Graduate Know, Value and be Able to

Do?

Moshe Sokolow

Biography:

Moshe Sokolow is Fanya Gottfeld-Heller Professor of Jewish Education at the Azrieli School of Jewish Education and the editor

of Ten-Daat-A Journal of Jewish Education.

Respondents:

Jack Bieler

Yaakov Blau

Erica Brown

Discourse Orthodox Modern of Forum A Aaron Frank M e o r o t Mark Gottlieb

A Publication of Yeshivat Chovevei Torah Rabbinical School

What Should a Yeshiva High School Graduate Know, Value and be Able to Do?

Moshe Sokolow

The content objectives in limmudei qodesh that follow are intended to prompt (or even provoke) discussion among yeshiva high school educators who are seeking to maximize their curricular and instructional efforts. Without a fixed external reference point, it is difficult to navigate even familiar terrain; without an objective standard, it is difficult to assess progress and accomplishment. These guidelines are homegrown and homespun; they represent my individual opinions predicated upon extensive observation, intensive analysis, and a modicum of discussion amongst colleagues and students at the Azrieli Graduate School of Jewish Education and Administration of Yeshiva University.

It is my hope that these guidelines will be used to measure the effectiveness of current curricula in the subject matter areas that comprise the traditional limmudei qodesh curriculum. I am committed to all of the objectives I have delineated, but not obsessively so; I invite your responses and suggestions. From a spirited debate over what a yeshiva high school graduate should know, do and be, we can extrapolate together the guidelines we need to insure that our students meet both our most stringent requirements as well as our highest expectations.

I. NON-SUBJECT SPECIFIC AREAS Students will develop a positive attitude towards: o Locate classical texts by means o Torah study as a lifelong of either a concordance or commitment computerized data base o Mitsvah observance as a way of o Parse a sentence identifying the life conjugations of verbs and the o Religious authority as a guide to declension of nouns both Orthodoxy and o Anticipate exegetical questions orthopraxis and answers o Jewish communal service o Validate those questions and (including education) as a answers through reference to means of fulfilling our national appropriate commentaries destiny as well as realizing one’s o Qualify those interpretations personal ambitions through a display of critical thinking, ranging from Students will demonstrate the ability to: problem-solving, through o Read TaNaKH and Siddur with inferential and divergent proper vocalization and thinking, to evaluation and punctuation creativity

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 2 II. TANAKH o Students will be able to list the names of Mishpatim, and the details of the mishkan the 24 canonical books of TaNaKH in and its furnishings. Students will also their customary order, and indicate the show familiarity with the texts of 10-15 names of their authors/redactors o selected exegetical comments on Shemot according to hazel. Students will demonstrate competence o Students will be acquainted with the in parshanut hilkhatit by correctly principal claims of biblical criticism associating contemporary ritual and regarding the authorship of the Torah, ethical laws with their scriptural roots and their refutation. (e.g., Shabbat) o Students will be able to assign the o Vayiqra: Students will also show principal medieval and early-modern familiarity with the texts of 10-15 parshanim to their proper historical and selected exegetical comments on geographical milieus and correctly Vayiqra. Students’ understanding of characterize their approaches as peshat, qorbanot will be measured by their ability derash, philosophical, or moralistic. to differentiate among related major o Students will demonstrate familiarity categories such as: olah, hatat, asham, and competence with a biblical shelamim; meanhot and nesakhim. Students concordance, lexicon and computerized will be asked to derive contemporary data base. consequences and morals from parashat Qedoshim. o Be-midbar: Students will show A. Humash familiarity with events that transpired o Bereishit: Familiarity with full range of during the sojourn in the wilderness, in narratives of creation, flood, dispersion, general, and the ability to distinguish and events in the lives of the avot, as between events of year 1 and year 40, in demonstrated by ability to score 80% particular, as demonstrated by ability to on a combination short-answer, score 80% on a combination short- multiple-choice test of 30 questions. answer, multiple-choice test of 30 Students will also show familiarity with questions. Students will be asked to the texts of 10-15 selected exegetical derive contemporary consequences and comments on Bereishit. Students will morals from the stories of Qorah and demonstrate competence in parshanut by Bil`am, and to distinguish the major correctly identifying the authors or structures of holiday qorbanot (e.g., styles of previously unseen comments. Sukkot). Several of those comments should o Devarim: Students will show familiarity comprise differences of opinion, which with the singular--first-person, the students will also be asked to recapitulative--nature of Devarim by resolve (e.g., Rashi v. Ibn Ezra v. comparing and contrasting a number of Ramban on Nimrod; Rashi vs. Tosafot narrative reports between Devarim and on Rivkah’s age at marriage) earlier books (e.g., meragelim), as well as o Shemot: Familiarity with full range of the restatement of halakhot in Devarim narratives of the oppression, slavery, (e.g., the “second” luhot). Students will redemption and exodus, as display particular appreciation for demonstrated by ability to score 80% biblical poetry by identifying instances on a short-answer, multiple-choice test of synonymous parallelism and word- of 20 questions; the peshat of Yitro, pairs in Ha’azinu and Ve-zot ha-berakhah.

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 3 B. Nevi’im Eikhah; discuss the question of literality vs. allegory in re: Shir ha-shirim; and o Students will show familiarity with the describe how the historiographical “story line” of Nevi’im Rishonim (NR) perspective of Divrei ha-yamim differs from Yehoshua through the destruction from that of Melakhim. of the first Temple, by scoring 80% on

a short-answer/multiple-choice III. TORAH SHE-BEÀL PEH (Mishnah, examination of 50 questions. Students Talmud, Halakhah, Laws and Customs) will be acquainted with the concept of “apostolic” prophecy (shlihut) and A. General illustrate it by means of a “compare & o Students will list, in order, the six contrast” question focusing on the sedarim of Mishnah, and provide a brief respective prophetic careers of Moshe, précis of each. Shemuel, Eliyahu and Yirmiyahu. o Students will be able to list two-three Students will also demonstrate masekhtot in each of Seder Mo’ed, Seder appreciation for the lessons we learn Nashim and Seder Neziqin. from the lives of characters in NR by o Students will demonstrate familiarity discussing the triumphs and failings of with the traditional “tsurat ha-daf as well King David. as the “geography” of the “back of the o Students will be able to assign the book.” Students will be able to assign Nevi’im Aharonim (NA) to their proper the principal medieval and early-modern historical eras according to either mefarshim to their proper historical and information provided by the text, geographical milieus. indications provided by the content, or o Students will list and briefly describe the the opinions of hazal and parshanut. constituent books of the Mishneh Torah. They will display familiarity with the o Students will list the four divisions of major approaches to classical prophecy, the Shulhan Arukh, and list several topic i.e., Rambam and Yehudah Halevi. They areas of each division. will demonstrate their appreciation for o Students will be familiar with several the concern the NA took with matters contemporary halakhic works and of both ritual and ethics by citing demonstrate the ability to “navigate” examples of each from at least three them successfully. different books. They will show their o Students will appreciate the roots of understanding and appreciation for the torah she-beàl peh in torah she-bi-khetav and prophetic visions of aharit ha-yamim. the differences in priority and practice that are traditionally assigned to de-oraita C. Ketuvim: and de-rabbanan. o Students will understand the differences o Students will demonstrate an overall among halakhah, minhag, hiddur and recognition of the major characteristics humrah and be able to cite several such of Ketuvim Gedolim by correctly distinctions as they apply to ritual identifying—on the basis of content or practice. distinctive idiom—the sources of 30 o Students will understand the concept of quotations from Tehillim, Mishlei and mitsvot aseih she-ha-zeman geraman and Iyyov. Students will be able to discuss the illustrate it authorship of Tehillim, the distinctive o Students will understand the concepts character of Biblical wisdom literature, of le-khatehilah and be-diàvad and and the question of theodicy. illustrate them o Students will know the “story line” of o Students will understand the concept of Ruth, Esther, Daniel, Ezra-Nehemiah; lifnim mi-shurat ha-din and illustrate it recognize the contents of Kohelet and

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 4 B. Specific Subject-Matter their different origins and historical o Laws and customs relating to general experiences account for their different daily Jewish life and private prayer. complexions and attitudes. o Laws and customs relating to public o Students will appreciate the centrality of prayer and the synagogue, including the Land of Israel throughout Jewish nusah ha-tefillah for weekdays, Shabbat, history and illustrate it by reference to holy days and high holy days. specific events in each of the four main  The synagogue, the beit periods of history. midrash, their special o Students will appreciate the role of objects and physical halakhah as a unifying force throughout arrangement; proper Jewish history and illustrate it by behavior within them reference to specific events in each of  Women and public the four main periods. prayer o The structure and functioning of the V HEBREW LANGUAGE/LITERATURE Jewish calendar o Laws and customs relating to dietary o Students will show an appreciation laws (kashrut) for leshon ha-qodesh by initiating and o Laws and customs relating to Shabbat utilizing opportunities to speak in o Laws and customs relating to Jewish Hebrew within both the formal and holy days (mo`adei yisra’el) informal curricula. o Laws and customs relating to Israeli o Students will appreciate the value of significant days Hebrew as a tool for decoding o Laws and customs relating to the Land classical Jewish texts. of Israel and Jerusalem o Students will appreciate Hebrew as a tool for contemporary intra- IV. JEWISH HISTORY (classical, Jewish communication. medieval, early-modern and contemporary) o Students will demonstrate passive facility in Hebrew by scoring 80% o Students will appreciate Jewish history on a test combining reading and as the record of the covenantal aural comprehension of classical relationship forged by God and the and modern Hebrew texts. Jewish nation at Sinai and at arvot mo’av. o Students will demonstrate active o Students will appreciate Jewish history facility in Hebrew by scoring 70% as the arena in which God’s providence on a test requiring translation into is regularly on display. Hebrew of individual words, o Students will acknowledge: that history phrases (including idiomatic is a process that affects, and is affected expressions) and paragraphs. by, individuals as well as societies and nations; VI. JEWISH PHILOSOPHY/ o … that the actions of MAHSHEVET YISRAEL individuals and societies influence history; and Students will: o … that the Torah dictates o understand Rambam’s 13 principles of which actions will influence faith and their relevance to modern history for better or worse issues of faith and belief o Students will be able to trace modern o understand how these principles make and contemporary Jewish communities Torah Judaism unique among all other back to their origins in the classical or faiths and beliefs in our times, including medieval periods and appreciate how agnosticism and atheism

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 5 o describe the tension between hashgahah  Belonging and commitment to peratit and behirah hofshit family, community, nation and o recognize God as creator of the humanity universe  Recognition of tselem eloqim in o recognize Man as the acme of creation. all people  understand Rav Soloveitchik’s  Love and respect for oneself distinction between Adam I- and others’ person and Adam II property; courtesy o recognize the Jewish nation as the elect  Active caring and of God thoughtfulness - gemilut hesed—  understand the relationship of toward others Jews and non-Jews  Tsedaqah and tiqqun olam o recognize prophecy as God’s means of  Special respect towards revelation to man parents, elders, teachers and  understand the views of spiritual and communal leaders Rambam and Halevi on  Appropriate relationships prophecy between the genders at various o recognize TaNaKH as the literary ages record of revelation o recognize hazal as the keepers of the  Difference between taryag tradition of its proper interpretation mitsvot and the seven Noahide laws  Implications and VII. ORTHODOX COMMUNAL responsibilities of am segulah LIFE and or la-goyyim o Understand the nature of a community that lives by halakhah o Laws and customs relating to the Jewish  what a she’eilah is; when and how is life cycle, personal and family life it asked?  berit milah  what qualifications are required of a  naming rabbi to answer she’eilot  pidyon ha-ben  who are the gedolei ha-dor today  bar mitsvah and bat  emunat hakhamim mitsvah  what is a bet din, with what issues  medical ethics and does it deal, and how does it halakhah arrive at a verdict?  sexuality and modesty  what are the procedures, for  engagement and example, of marriage, marriage conversion or divorce?  family purity laws o Laws and customs relating to  death, burial and interpersonal relationships with other mourning Jews, and with non-Jews

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 6 Responses

Jack Bieler:

Dr. Moshe Sokolow’s comprehensive subject-specific-areas” (specifically the section compilation of “What Should A Yeshiva High headed “Students will develop a positive School Graduate Know, Value and be Able to attitude towards:”—notably in the title, “Know” Do” is certainly worthy of discussion by Jewish precedes “Value”, even as in the body of the day school educators. Possessing a sense of listing, “Values” constitute the very first what an ideal graduate should carry away with section discussed) than to subject areas such him/her from his/her formative Jewish as TaNaKH, Torah she’be’al peh, Jewish education contributes to properly and philosophy, etc. Evaluation of student responsibly designing the formal and informal achievement is so much more difficult when it educational experiences that a school needs to comes to attitudes; but aren’t attitudes going to offer in order to even potentially achieve serve as the basis for whether or not significant results for at least the great majority everything else that has been learned will be of its student body. And while “Torah study as retained, practiced, applied, reflected upon, and a lifelong commitment” heads the list of play a decisive role in the graduate’s lifestyle “Non-subject-specific areas,” considerable and general world outlook? empirical and anecdotal evidence indicates that graduation from high school marks the end of (For those who would like to consider my most individuals’ intense formal Jewish development of just those areas within a day educations (with the exception of post-high- school framework, see school study in Israel), thereby sharpening the http://my.mli.org.il/visions/articles/Newslette impetus to make the student’s day school years r/open/Bieler.pdf ) as meaningful and personally transformative as possible. Rabbi Jack Bieler is the Rabbi of Kemp Mill Synagogue. He has taught in day schools for Either because of personal inclination or a over thirty years, written extensively about the difference in religious educational philosophy, philosophy of Jewish education, and served as I would tend to devote more time and a mentor for Bar Ilan University’s Lookstein attention to defining and developing those Center for Jewish Education Principals admittedly more elusive and esoteric “Non- Seminar.

Yaakov Blau:

The general community is indebted to Dr. General Issues: Soklow for his fine article, which serves as an excellent springboard for discussion. In that The article lists what a yeshiva day school spirit, below are comments on several points graduate should know, but does not that the article raised. differentiate between levels within those

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 7 schools. While the list is quite appropriate for should be careful about the fine line between someone in one of the higher classes, it is not teaching and indoctrination, and I feel that the realistic to expect the achievement of all those line is crossed several times in the article. Let goals for someone in a lower track and, I me cite two examples. The first is the stating as would argue, even for someone in a middle a fact that God’s hand is clear in history, track. Students in lower tracks deserve the something which I personally do not see as same first-rate education as those in higher clear and apparent unless one starts with the tracks, but having unrealistic goals is not doing assumption that it must be true. The second is them a service. the suggestion that teachers and students list the gedolei ha-dor, a list that I doubt all of our Second, day schools can only devote so much schools would find common ground on, even of the day to limmudei qodesh, and the article among the Modern Orthodox and certainly assumes that many more areas are being less so if the haredi view is part of the covered than can be done, if a school is to take discussion. both its limmudei qodesh and limmudei hol seriously. Additionally, many of those areas Specific Issues suggested in the article are covered, albeit in a In terms of the specific content, I question less depth, in elementary school (e.g. early students need to know, by heart, hazal’s list of nevi’im rishonim) and do not belong on the list of who wrote the various books of TaNaKH. goals for a high school. They should certainly be exposed to the gemara It could be that Dr. Sokolow, when suggesting in Bava Batra, but instant recall from memory is that the students be tested on all the various not necessarily crucial. areas that he feels that they ought to know, was Teaching about biblical criticism, while advocating that high schools give tests even for certainly an important area to discuss, can do areas covered in elementary school. It was more harm than good in the hands of the unclear, however, if those quizzes, that he wrong educator and needs to be approached repeatedly suggested be given, were to be given with extreme caution. Dr. Sokolow posits that along the way or at the end of high school. If it students be able to identify the location of was the latter, I submit that it is highly unlikely random pesukim in ketuvim, but the educational that schools will test their students on all those significance of the average student being able areas at once. Moreover, I question whether a to do so is unclear, especially in light of other school would or should not graduate a student more pressing educational aims and goals that for not being able to answer all those questions we hope to accomplish. Additionally, I at once. question whether it is the school’s job to teach Despite the misgivings mentioned above, nusah ha-tefilah, as this properly belongs in overall I feel that the content-based parts of province of the synagogue and home. Finally, I the article, by that I mean what material to think that discussing women and prayer, ensure is covered, are very much in place. The without a school context and an atmosphere of requirements of what "beliefs" should be openness and the ability to ask really difficult achieved are in my view more problematic. Is it questions that have no easy solutions is a risky truly meaningful to list all the beliefs that we proposition for most schools. It may, in fact, would want our students to absorb? I would generate a whole slew of problems to which imagine that there is little disagreement about teachers will be hard pressed to give satisfying what values we want our students to answers. internalize; the meaningful discussion should As I stated in the beginning of my response, be about how to impart those values. One also Dr Sokolow’s article is fine start to what will

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 8 hopefully be a continuing dialogue among Rabbi Yaakov Blau teaches TaNaKH, Talmud educators, as we learn from each other’s ideas. and Social Studies at the Frisch Yeshiva High School in Paramus, NJ.

Erica Brown:

Dr. Moshe Sokolow sets out an ambitious and helpful. Children are naturally interpretive exciting program for yeshiva day school beings and, more than stress what they should students in his paper “What Should a Yeshiva know, we should be able to help them acquire High School Graduate Know, Value and be reading skills for life. Able to Do?” Whether or not this plan is realistic is another matter, given the Aside from women and public prayer, Dr. background of many such students, the time Sokolow makes no other mention of gender pulls of a dual curriculum, and an already issues. It gets no attention in his section on exhausting day. What Dr. Sokolow does Orthodox Communal Life. That is a lacuna in convincingly is raise the bar on what students my estimation. Students need to know, both should know and be capable of achieving. In the girls and boys we teach, that gender issues addition, he sets a standard for learning and for are a serious matter today and are one of the outcome-driven teaching that is rarely achieved ways that we are wrestling with and being in Judaic studies on the high school level. thoughtful of the pressures that modernity exerts on tradition and how we deal with such I have a few specific comments about the encounters. content and one larger question about the general pedagogic stance of the paper: Many of the issues presented in the philosophy section were medieval in scope and Specific Educational Goals: not contemporary in feel. We need to discuss evolution and creation with students. We need In the TaNaKH section, I would not rank to struggle with them on issues that are at the exposure to the “principal claims of biblical center of their lives, not necessarily at the criticism” so early on, either in his list of center of Maimonides’ life. The area of Torah u- expectations or in the developmental stages of Madda was absent, as were issues of doubt and high school education. Preparing students for the role of reason. what they may encounter in university and elsewhere is fine in the senior year when they General Educational Issues are well-grounded in TaNaKH but that was not made clear. There are both religious The larger issue for me is a function of this last sensitivities and issues of development that critique. This is a very cognitively-based need to be addressed and are merely assumed program of learning. And while it adds much here. needed rigor to Judaic studies on the high school level, there is something slightly arid In his approach to specific biblical books, I about it that makes me wonder if it will reach would have liked to see broader literary themes children where they are and not only where we that appear across books and are foundational think they should be. In the language of to biblical literature generally. I did not find education, there seems to be more stress on any outright emphasis on close-reading, literary authenticity to original primary and secondary techniques that I think would have been sources than there is on relevance to the lives

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 9 of children in day schools today. Certainly this students more and find out what has made a program is not realistic for students with difference to them in their learning. learning accommodations, who form a large part of many school populations. It had the Following some research by Susan Handelman, feel throughout of an honors-only appeal. But I once asked a group of teachers to have their even then… students write them anonymous letters about where they “were at” in their religious lives. In So many students today are not interested in a subsequent meeting, we reviewed the results the intellectual depth of Judaism. That does and spoke openly about what they learned in not mean that we deny them its riches but that the process. One excellent teacher was stunned we think more experientially about how to by the lengthy correspondence she received reach them so that Judaism truly matters. To from one of her most intelligent students (she quote from John Kotter, a leadership thinker, was able to guess the student’s identity). It was “People change what they do less because they a heart-breaking record of how little she has are given an analysis that shifts their thinking taken in of what she has learned in her yeshiva than because they are shown a truth that career because she has deep-seated theological influences their feelings” (The Heart of Change, issues that have never been surfaced by any Harvard Business School Press, 2002, p. 1; teacher to date. She was in such a posture of emphasis in the original). The italics here are doubt that she was able to get good grades but important. I would challenge any day school not able to integrate what she was learning educator today to ask his or her students a with whom she was becoming. Clearly the most basic question: Why Be Jewish? exercise opened up this teacher’s mind and heart to the inner life of one of her students. In formulating this question, I am not trying to She had no idea of the pain or the struggle. reduce a sophisticated, demanding set of And then there are all of those students who expectations to spiritual babble. I am trying to are not struggling. They are just profoundly understand how, given what Dr. Sokolow bored and indifferent. They study for grades presents, he accomplishes the first category of (or not) and just let this wash over them. No objectives he sets out, namely: Torah study as a meaning. No wonder. No real learning. lifelong commitment, mitsvah observance as a way of life, religious authority as a guide and I thank Dr. Sokolow for provoking this Jewish communal service as a career choice. important conversation. It will force us to With all the rigor we can attach to studying reconsider what we mean when we say that we Judaism, how will we add meaning to the offer a dual-curriculum where the general actual living of Judaism? studies far outshines the Judaic content in Unquestionably, we have to add depth and scope, methodology and sequencing. It also somewhat uniform standards to Judaic studies forces us to ask the more profound identity on the high school level. We also need to add questions of when the “how” and “what” are more experimental forms of study and other eclipsed by the “why”. modalities of learning, in line with research we have on multiple intelligences in the classroom. Dr. Erica Brown is the Scholar-in-Residence for We need to provide students with a richer The Jewish Federation of Greater Washington range of Jewish experiences to add heft to their and its Managing Director for Education and observance. We also need to speak to our Leadership

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 10 Aaron Frank:

At our final high school faculty meeting of the masorah in everyday modern life. While every school year, I shared with the teachers that I subject in the school could and should touch see two major challenges for Jewish education. upon this need, I believe that the Jewish The first is to battle ignorance. Battling history classroom is most critical in helping ignorance is done through content acquisition. students shape their identity and their story as One must be armed with the tools of our contemporary Jews. masorah, the knowledge of subjects such as TaNaKH, Torah she’be’al peh, Jewish History, Over the past few years at our school, it has Jewish Thought and Hebrew in order to be an been the faculty of our high school Jewish educated Jew. Achieving mastery in these history department that has taken the role of areas will create literate Jews who will stand up placing our heritage in context. By exploring to misrepresentations and misinterpretations of how the Jewish people have engaged with each Judaism, both from within the Jewish other and with the surrounding societies in community and from the external world. Dr. which they lived throughout history, our Sokolow’s comprehensive exposition of curriculum helps explore Jewish identity specific content knowledge is an incredibly through social and communal context. valuable tool for any Jewish high school to use Through studying the struggles of their as a framework when reflecting on curricular ancestors to maintain Jewish tradition while content and knowledge goals. still engaging with the world around them, students see that their own personal struggles But battling ignorance is not enough. The to address the dichotomy of tradition and second element we discussed was the goal of modernity are part of something much bigger helping students to find relevance in Judaism. than themselves. Rather than seeing their This is similar to what was referred to in the questions of relevance as singular and title of Dr. Sokolow’s piece as “valuing” and individual to them, they realize that Jews have throughout the article as “appreciation.” While always struggled with these issues, and that I do not take issue with any of the elements of they can turn to their own history for insight Judaism that Dr. Sokolow expects students to into their questions. appreciate, an expansion of the necessity for discussions surrounding relevance is important. As our Jewish history faculty began to understand the extent of the power that Jewish The most important guidance we can provide history had to speak to our students and for our students is to answer the simple connect them to our people’s past, present and question, “why is this relevant?” In a world of future, they decided to develop a new course unprecedented freedom for Jews in the United for our ninth grade, implemented this past States and a commitment to universalism, why year, called “Jewish Social Studies.” Divided is Israel relevant today? In a world of into three parts—Ameinu, Moladeteinu, and individual choice, why is Torah law still Artseinu—the course uses history and other significant? In a world of post-modernism, social sciences to engage students in thinking why is Jewish community still important? We about questions of Jewish peoplehood and must, in our classrooms, in our assemblies and, who is a Jew, our relationship to the State of certainly in our informal discussions with Israel, and our relationship to America. students, show them the relevance of our Designed to reflect Beth Tfiloh’s mission

1 For the entire Beth Tfiloh Mission Statement, see http://www.bethtfiloh.com/podium/ default.aspx?t=17137. Meorot 7:2 Tishrei 5770 Sokolow & Respendents 11 statement,1 our Jewish Social Studies course is to creating a community where it is all intended to provide our newest high schoolers integrated. In a world where many are with the tools to address the questions that minimizing the need for full-day Day Schools.2 they grapple with regarding their own personal I would claim that we need teachers in every Jewish identities and philosophies – and the classroom, in the math and the Talmud grounding in identification with the Jewish classroom and everything in between who can people that will give their Jewish identities serve as models for students, who can share relevance. their stories as Jews and who are leading lives of Jewish meaning. At Beth Tfiloh, we have found that students take their deepest questions and struggles Students must not only see that the curriculum about Judaism to their Jewish history speaks to modern issues but that there are classrooms. Because their teachers encourage adults who are committed to living a life of discussion and debate on issues which can Torah who have not checked their sometimes be too controversial for a TaNaKH commitment to modern values such as gender, or Talmud classroom, and because the racial and economic equality and many others students’ questions and struggles are placed in at the door. a larger context of millennia of similar questions and struggles, students find With this in mind, I would simply add to Dr. themselves identifying strongly with the Sokolow’s thoughts that in order to be a relevance of Jewish history to their lives. At Yeshiva High School Graduate,3 students the same time, the Jewish history department is should understand the value, relevance and assisted by student perception that history is a preciousness of the treasure of Torah and “real” academic subject, unlike TaNaKH or Judaism. They should engage with it, wrestle Talmud, which they sometimes mistakenly with it and dialogue with it. They should perceive as religiously coercive and non- embark on a lifelong journey to connect with academic. Beginning with our ninth grade God, to the Jewish people and the entire Jewish Social Studies course, and continuing world. Students should believe in their hearts through the study of medieval Jewish history, that that their voice matters in the ongoing modern Jewish history, and the history of discourse of our people. They should use Zionism and Israel, Beth Tfiloh high school Jewish values to inform their life in the students have a built-in forum to discuss and synagogue, in the university, in the gym and in debate issues of Jewish identity, peoplehood, the beit midrash. religious philosophy and struggles with modernity. This forum has proved While the knowing is certainly critical, enormously fruitful in helping answer that ultimately, in our schools it is a means to an question of relevance for our students. end, a means to the ultimate goal—the goal of making Torah matter. For, in the end, if The success of our Jewish history department Judaism matters to our students, we will create in addressing questions of relevance for our a generation that will put forth the light of our students is rooted in the way that Beth Tfiloh tradition to our people and to the entire world. encourages questioning and debate regarding all issues in all aspects of the curriculum. Rabbi Aaron Frank is Principal of Beth Tfiloh Helping students to find their path and their Dahan Community High School in Baltimore story in this process are role models committed MD.

2 Certainly we live in extremely challenging economic times that require much rethinking in the day school world. For a discussion on this issue, please see my article, “Grassroots Resource Merging: A Collaborative Day School Model in a New Economic Order” in Conversations 4, Spring, 2009. 3 Beth Tfiloh is certainly a unique day school which is, in many ways, both a yeshiva and a community school.

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 12 Mark Gottlieb:

Of the making of books there is no end. The cumulative effect of Prof. Sokolow’s Modern Orthodox day school educators might content objectives, with its focus on cultivating say the same of manufactured curricula, mass a foundational command of religious textual produced by some well-intentioned central and cultural literacy, comes down heavily on agency and still sitting on a shelf of many an the side of E.D. Hirsch’s traditionalism in administrator’s bookcase. But by identifying a those heady debates on educational theory of series of thoughtful content objectives in the last quarter of the past century. Some limmudei qodesh, Moshe Sokolow offers attention is paid to the application of critical something both more useful and—hopefully— skills and the development of affective, more enduring than typical curricular fare. In decision-driven (religious) character education establishing baselines for the knowledge, associated respectively with Bloom, Kohlberg, belief—and critical skill-sets which a typical Kilpatrick and others; still, the emphasis on (ideal? average?) yeshiva high school graduate basic Jewish literacy is perhaps the most should possess, Prof. Sokolow is throwing distinctive contribution of Prof. Sokolow’s down an educational gauntlet, proposing a content objectives and a much needed rigorous and largely quantifiable series of corrective to the general culture’s increasing standards which our students and schools can impatience with the written word. On a deeper be benchmarked against. level, a recovery of religious textual literacy is a sine-qua-non for the development of a genuine By going back to the basics of biblical, rabbinic Jewish worldview or theology of culture, a and practice-oriented literacy, Sokolow deliberate way of thinking about everything in eschews some of the more faddish trends in the world, from politics and economics to educational theory that have insinuated pleasure and purpose, and all points between. themselves into our own educational community in favor of the simplicity of the eternal. Of course, this is not to say that the Thomas Mann defined authenticity as a kind of adumbrated objectives are simplistic or easily "life full of citations," a way of being that achieved—on the contrary, they are broad and draws on our lived and total engagement with ambitious, perhaps overly so for our our textuality, one which constructs our adolescent denizens of a largely post-literate consciousness out of the shared storehouse of popular culture (“Students will our sacred scriptures, texts, and sources. demonstrate…by correctly identifying—on the Currently, our educational institutions fall far basis of content or distinctive idiom—the short of this ideal. This lack of Torah sources of 30 quotations from Tehillim, Mishlei literacy—the inability of the vast majority of and Iyyov. Students will be able to discuss the our students to quote or even simply recognize authorship of Tehillim, the distinctive character biblical verses, rabbinic statements, or other of biblical wisdom literature, and the question sources—if not countered by champions like of theodicy”—not easy for the generation Sokolow, will preclude all articulations of a weaned on text-messaging and Twitter). But genuinely rich and deep religious form of the solidity and unapologetic rigor of Prof. thinking and living. We pray this war of image Sokolow’s standards are refreshingly bracing, and sound-byte against the Word is not already and provide an excellent starting point for lost. serious curricular deliberation.

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 13 But the border between virtue and vice, in Sokolow’s content objectives may or may not intellectual endeavor as in life, can be quite be a shortcoming of such a project, but it porous, and the strength of Professor certainly merits more attention than the Sokolow’s pellucid outline of content current format permits. objectives for the yeshiva high school graduate—its stark simplicity and focus on If genuine student-centered consideration plays content-knowledge—is also its acknowledged a minimal role in the listed content objectives, limitation. Sokolow is silent on the intellectual and religious disposition, quality and character of Many will be familiar with Joseph Schwab’s the teacher delivering the intended content contribution to the professional lexicon of the objectives. Erica Brown has poignantly four “commonplaces” of educational commented on the question of authenticity deliberation: student, subject matter, milieu, and integrity in the practice of teaching and teacher. This heuristic may be helpful in (“Sincerity and Authenticity in Teaching,”, The structuring some of our observations about Torah U-Madda Journal 11 ([2002-3)]: 264-272) both the strengths and limitations of Prof. and the significance that the subjective nature Sokolow’s proposal. Clearly, Sokolow’s success of the teacher plays in student learning, is in identifying a rich catalogue of general and especially of the religious kind. Learning is subject-specific content objectives; the always and necessarily embodied in the person pedagogical paths to the fear and love of God, of the teacher, a ubiquitous living text. More both in their affective and cognitive needs to be done to ensure that our students’ dimensions—the ultimate end of all our teachers and role-models authentically reflect educational endeavors—are more difficult to the richness and depth of the divine bounty-- cultivate and assess. In short, while the stated broad learning, ethical seriousness, and goal here is “What Should a Yeshiva High experience-- we are trying to cultivate in our School Graduate Know, Value and be Able to community. If our particular community is to Do?” there’s a lot more “know”, than “do” have any lasting success, these qualities of and “be.” internal coherence and religious purpose, powerfully conveyed by our best teachers in Although the syntactical format of Professor the very lifeblood of their person, may play as Sokolow’s content objectives starts with the substantive a role as any content objective student as its focus (“Students will be possibly could. acquainted with the concept of apostolic prophecy, shlihut, and illustrate it by means of a Let me offer a couple of comments addressing compare & contrast question focusing on the specific items in Prof. Sokolow’s outline, the respective prophetic careers of Moshe, first speaking to an issue that Prof. Sokolow Shemuel, Eliyahu, and Yirmiyahu,” students courageously names; the other, to an area he will x, students will y, etc.) the actual student— curiously nearly ignores. the concrete particular, the flesh and blood individual, shaped in a thousand different ways One of Prof. Sokolow’s more suggestive by milieu, culture, community, habit, passion, content objectives would fill a lacuna in our personality, etc—is very nearly absent from educational community many have identified consideration. How do we maintain our desire but which few have seriously tackled in for clear standards while successfully practice: “students should be acquainted with addressing the interests and abilities of all our the principal claims of biblical criticism students? What is the place of spiritual regarding the authorship of the Torah and their specialization in our schools and educational refutation.” Some more philosophically- institutions? The one-size-fits-all feel of inclined students may be satisfied with the

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 14 cognitive pluralism of Rav Soloveitchik’s Of course, Sokolow’s stated goal of approach, providing epistemological “refutation” is not quite right. To say that justification for the jettisoning of questions of “students should be acquainted with the historicity, authorship and dating of our sacred principal claims of Biblical criticism regarding text. But, truth be told, this tack has little the authorship of the Torah and their appeal to students, especially adolescents, who refutation” is a bit like saying “students should are interested in doing justice to difficult be acquainted with the principal claims of neo- textural or historical questions raised in the Darwinian evolutionary theory and its wider world of scholarship, looking for refutation.” Strictly speaking, both would be concrete resolutions to often intractable unrealistic objectives; even more, this (perhaps problems. unintended) triumphalist framework borders on the intellectually dishonest, and may even What may be most relevant from Rav cause more damage to the sincere and seeking Soloveitchik’s sidestepping of the critical- student if not approached with sophistication historical questions confronting our students— and respect for the genuine complexity of the even those who avoid the heterodox courses at problem. Better to simply say that the case for university, but want to be free of the self- Torah mi-Sinai in the modern intellectual world identification (and accompanying doubt) as needs to be strongly made—credibly, with intellectual Marranos in the wider world of integrity, sensitivity and depth. Again, this may learning outside the walls of the beit midrash—is be too much to ask of our population; but the implicit acknowledgement that our there is no doubt that our students—and our community must begin to develop a non- mesorah—deserve no less. apologetic, constructive Orthodox biblical hermeneutic. More promising than Rav After examining Sokolow’s richly detailed Soloveitchik’s approach, at least from a content objectives in TanNaKH, I was left pedagogical point of view, of simply bypassing wondering whither Talmud? Compared to the the historical-critical questions, may be Rav discussion of TanNaKH standards, Prof. Kook’s strategy of “building the palace of Sokolow’s treatment of Torah she’ba’al peh, and Torah above” the challenging claims from the Talmud specifically, is a bit sparse. This is world of critical historical scholarship. This is speculative, but my sense is that Sokolow’s not the forum to say definitively what that relative silence in this area is a function of the theological move would yield in terms of very real struggle to articulate a meaningful specific content or solutions; it is enough to relationship to Talmud for many in our say that our community needs to develop contemporary audience. Recent conversations, multiple resources towards a theologically mainly in Israel but slowly trickling stateside, significant account, out of the sources of our on the omnipresence of Talmud in the mesorah (starting with which the sugya in Bava traditional yeshiva high school curriculum and Batra 14b and the Ibn Ezra’s sod yud bet), of the the perceived crisis of value looming on the maculation of the Torah text. And whether dati-le’umi horizon have sharpened the focus of that’s through Mordecai Breuer’s behinot this educational deliberation. Much of the method or other serious intellectual and discussion to date has centered around the religious approaches, I think the attempt to question of “relevance” in our contemporary introduce critical historical scholarship in the Talmud curriculum, with the sides of Orthodox day school movement—in age- and traditional Brisker analytical study squaring off developmentally-appropriate contexts, to be against the newer schools of applied, sure—is, in fact, long overdue. contextualized, values-driven interpretation

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 15 and teaching. Sokolow may not want to enter would look like in a yeshiva high school is an into that difficult debate now, but If Talmud is important desideratum, as well. If our to be more than just an internally-coherent but community is to aspire to produce whole, existentially empty study for our students, integrated students, viewing their humanistic much more needs to be said and done. Rav and scientific studies not as mere instruments Shagar zt”l and others in his wake have begun to a career or profession, but as pathways this important work on Talmud as a spiritual towards creating a more coherent narrative of and worldview-forming discipline, but Modern self, other, and world in relation to God, than Orthodoxy in North America must now play this educational enterprise cannot allow a catch-up. bifurcation between our students’ learning and their lives. Prof. Sokolow’s inclusion of the nature of she’eilah (halakhic question posed to a rabbi) as Values, cultural context, inspired role- an evaluative norm is important; not only modeling, apprenticeship (shimmush) and because it acknowledges the central nature of intellectual coherence—as well as rich and intelligent, contextually-sensitive seeking of compelling subject-specific content, of religious counsel and authority, something our course—are all constitutive elements in the community and others have struggled to get shaping of religious character, intellect and just right, but because it opens the discussion personality; content objectives, however clear up to not only what cognitive content we seek or useful, do not a worldview make. But let us to convey to our students, but how we think be grateful for Prof. Sokolow’s modest about our relationship to the world around us, contribution in sketching the scope of both the in and out of school, as divinely commanded theological literacy and critical skills necessary creatures, servants of God—how and what we to advance, with God’s help always, a more value, not just what we know. In this spirit, and vibrant educational community for our perhaps as a postscript or sequel to Prof. students and children. Sokolow’s current effort, a series of content— and value-driven—objectives that address what Rabbi Mark Gottlieb is Head of School, Yeshiva learning English literature, European or University High School for Boys, Manhattan, American History, Science, etc., would ideally NY.

Meorot 7:2 Tishrei 5770 Sokolow & Respendents 16

THE ECONOMICS OF JEWISH EDUCATION

The Tuition Hole: How We Dug It and How

to Begin Digging Out of It Allen Friedman

The Economic Crisis and Jewish Education Saul Zucker

Abstract: The American yeshiva day school system is singular in two ways:

it is the institution most responsible for the American Jewish community’s

survival. It is also virtually the only school system in the Western world or in Jewish history that has not received significant support from the

community whose continued existence it ensures. The “tuition crisis” is the unsurprising outcome of this latter singularity. Overcoming the crisis

Discourse Orthodox Modern of Forum A requires changing the current deeply embedded, self-perpetuating, and self- M e o r o t

defeating “user-pay” mentality. A combination of increased revenues and

decreased costs is needed. The articles describe practical efforts now

underway to move from the “user-pay” model to a community-based funding model, and probe the idea of a lower cost day school model.

Biographies: Allen Friedman is an executive committee member of the

Orthodox Caucus and a board member of Northern New Jersey Jewish

Education for Generations, in which capacities he has worked on

community-based day school funding initiatives. Rabbi Saul Zucker is

A Publication of Yeshivat Chovevei Torah Rabbinical School

The Tuition Hole: How We Dug It and How to Begin Digging Out of It

Allen Friedman

Why is the American yeshiva day school churches with which they are affiliated system different from almost all other day because they realize that the church’s school systems present or past? survival depends on a school system to Because all other day schools are and were transmit its knowledge and its values. supported by the communities whose  Since the time of Ben Gamla and until the continued existence they ensure(d), while the American experience, the Jewish American yeshiva day school system is community as a whole provided the bulk supported by the demographic least able to of the support for Jewish day schools afford it— the parents of young children. because we, the people of the Book, And the more those parents directly realized that our survival depended on a contribute to the continuity of the school system to transmit the Book’s community—that is, the more children they knowledge and values.1 have—the higher is the burden that is imposed on them. The above analysis, while largely a restatement of the obvious, is a declaration that the By contrast, American yeshiva day school system’s method of funding to date is anomalous—and  The public school systems of all Western anomalies rarely last. countries are supported by the community in the broadest sense of the One of two things has to change term, because the community realizes that its survival depends on a school system to So it is likely that, over time, either the current transmit its knowledge and its values. method of funding disappears or the day school  The parochial school systems of almost all system disappears. Both have been proposed. Western countries are supported by the In this discussion, I am going to assume that the community in the broadest sense of the latter result—the disappearance or withering term—either through direct subsidies or away of the day school system—is not an acceptable alternative. I include in the “not through indirect subsidies such as acceptable” category proposals such as Hebrew- allowing tax deductions and credits for language charter schools with or without after- religious education—as an implicit school religious education and variants on this acknowledgement that a religious culture’s theme. While these proposals may be survival depends on a school system to appropriate for certain communities, especially transmit its knowledge and its values. ones with large numbers of families that (for a  The Christian parochial school systems in variety of reasons) would not consider sending the United States are heavily subsidized by their children to yeshiva day schools, they are

1 See sources cited in Yossi Prager’s article in the Fall 2005 issue of Jewish Action: The Tuition Squeeze: Paying the Price of Jewish Education, http://www.ou.org/publications/ja/5766/fall66.htm.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 2 not a substitute for a full-fledged day school home to me very starkly when a friend environment and education. recounted to me the response he got from the wife of a well-respected Rosh Yeshiva to the So we are left with the alternative of reforming suggestion that the community as whole bear the current method of funding and moving to the cost of day school education. Her reaction a community-based, rather than a user-pay was “I paid yeshiva tuition for eight kids; now method of funding. If declaration of the it’s someone else’s turn.” solution were the only thing needed to achieve it, the problem would have been solved long (2) It implicitly puts day schools in the same ago. Instead, despite decades of talk about the category as supermarkets and barbers—goods seriousness of the problem, it appears that the and services you pay for if and when, but only situation today is worse than it has ever been: if and when, one uses them—and thereby based on the evidence I have seen, well over discourages (even) those with a proven track 90% of the funding of a typical New York record of Jewish philanthropy from making metropolitan area yeshiva day school comes day school education a significant recipient of from the parents of those children that attend their charitable dollars. This explains why the schools, in the form of either tuition and there have been (until very recently) few, if other mandatory payments (building fund, any, mega-gifts directed at day school journal “‘contributions,’” etc.) or discretionary education, in stark contrast to mega-gifts from contributions. Combine this with the impact strongly identifying Jews directed at higher of tuition increases that have raced ahead of education and many other worthy Jewish income growth, and throw into the mix the causes. (The principal exceptions have been catalyzing impact of the current economic outside the New York metropolitan area, downturn, and you have the “tuition crisis.” perhaps because the association of day schools and Jewish continuity, and a sense of Why the “user-pay” mentality matters community, is clearer “out-of-town.”)

What would it take to shift to a community- (3) User-pay funding creates a mutually based funding model? At the risk of sounding reinforcing negative cycle: user-pay funding tautological, it requires breaking the deeply creates a user-pay mentality which creates a lack ingrained “user-pay” mentality that currently of community support which aggravates the prevails in the Jewish community—a mentality need for user-pay funding (that is, more tuition that is the natural product of the “user-pay” increases and appeals to parents) which system that has prevailed throughout for the reinforces the user-pay mentality. . . You get the last century in the American day school system. picture.

The “user-pay” mentality contributes to the From many conversations with community problem in three related ways: leaders, rabbis, parents, and philanthropists, it’s clear that we have a Mexican stand-off: each (1) It naturally encourages the converse of this group is waiting for another to make the first mentality: If I’m not “using”—because I don’t move. For example, when I speak to have children attending day school (anymore philanthropists, they tell me that, before they or perhaps I never did)—I don’t have to pay open their pocketbooks, they want to see (anymore or ever). This point was brought evidence that the “amkha” is taking the

2 See, for example, the following from forty years ago: “Rabbi Zev Segal, President of the Rabbinical Council of America, . . . said that the all-day Jewish school ‘which is the most effective agency for Jewish . . . survival, is being starved to death and its very existence threatened’ because of lack of financial support from American Jewish philanthropic groups.” The New York Times, November 29, 1969 p. 17, “Sociologist Links Jewish Youth Alienation to College.”

Meorot 7:2 Tishrei 5770 Friedman & Zucker 3 problem seriously. As a practical matter, this cycle. The initial response has been promising, means that they want to see tangible evidence in terms of the enthusiasm of the response that the observant Jewish population views from the community (measured in both dollars community-based day school funding as a and numbers of participating families), interest priority. When I speak to the “amkha”—the from other communities and in expressions of members of that observant Jewish interests from mega-givers. population—they tell me that they are reluctant to dig even deeper into their pockets to What programs such as NNJKIDS will not do support a community-based day school by themselves is solve the tuition crisis. To funding effort that while symbolically put this in perspective, the collective budget of significant, is unlikely to make a practical the Orthodox elementary schools in Bergen difference absent sizeable mega-gifts from the County for 2008-2009 was projected to be aforementioned philanthropists. roughly $40 million and total scholarship funding for those schools (needs based Breaking the “user-pay” mentality scholarship plus discounts to children of teachers and administrators) was projected to One way to break this vicious cycle is through be roughly $6.8 million over the same period— incremental measures that, over time, will and was likely substantially higher given the change the psychology of all the parties impact of the “great recession.” Although it is involved. A practical example of such an too early to have a good grip on the actual approach is the “NNJKIDS” (“Northern New numbers, in an optimistic case NNJKIDS will, Jersey Kehillot Investing in Day Schools”) in the near term, raise for those schools several program launched late this spring in Bergen hundred thousand dollars per annum—a County, New Jersey. Led by Rabbi Shmuel meaningful amount to be sure, but not nearly Goldin of Ahavath Torah in Englewood and enough on its own to solve the problem. What modeled after similar efforts in Chicago, its NNJKIDS hopefully will do, though, is help goal is to get every family associated with every change the way the Jewish community thinks Orthodox or Conservative synagogue in about day school funding, thereby laying a northern New Jersey to contribute a recurring foundation on which a solution to the crisis (monthly or annual) amount into a fund.1 The can be built. A large part of that solution will contributions will be allocated to the Jewish have to be a significant redirection (and an elementary schools in northern New Jersey increase in the number) of the elephant sized- based on their relative enrollment, with the gifts—those in the six, seven and eight-figure amounts raised going to supplement range—so that they are directed to a much scholarship funding. The fund has three greater extent to day school education—a related purposes: (1) to establish the principle redirection (and increase) that the changes in of community-based funding for day school mindset caused by projects such as NNJKIDS education, (2) to raise badly-needed scholarship will be critical in facilitating. funds and (3) to make it clear to potential mega-donors that the community as a whole The cost side: why it matters; why it doesn’t. I does take the tuition crisis seriously and is have deliberately not, until now, raised the two willing to take the first step in helping to solve other major points that have been focused on it—in other words, to help break the vicious in the tuition crisis debate. The first is cost

3 Additional information is available at www.nnjkids.org. NNJKIDS is the most visible effort to date of JEFG: Northern New Jersey Jewish Education for Generations. JEFG has representatives on it from every Orthodox and Conservative day school in northern New Jersey and works closely with the Rabbinical Council of Bergen County (the Orthodox rabbinical organization in Bergen County), the Bergen County Board of Rabbis (the Conservative organization) and the lay leaders at each of the participating synagogues. The lay chair of the effort is Sam Moed and the chair of NNJKIDS is Gershon Distenfeld.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 4 containment. As many have noted, day school Orthodox day schools, despite a double tuitions have been going up at an average rate advantage that the public schools have over the of roughly 7% each year, to the point where day school systems: economies of scale and the the average (pre-scholarship) tuition—for an lack of a dual curriculum. In the northern elementary yeshiva day school in Bergen New Jersey towns where the majority of the County (which I believe to be representative of yeshiva day school students in Bergen County Modern Orthodox day schools in the New live, for example, the public school per-student York area)—is roughly $13,000. Perhaps not cost is over $16,000,5 as vs. the $13,000 for day surprisingly, this is also roughly the cost to school students. No one is asserting that the educate a day school student—that is, this is public school system is a model of efficiency. the amount one gets if one divides the Nevertheless, the numbers just cited ought, at aggregate day school budgets by the number of the very least, to make one skeptical that a students. Much discussion has focused on yeshiva day school can offer a quality whether that per-student cost can be education at one-half or less of the per-student meaningfully reduced either through new cost of the public schools despite the yeshiva’s schools that will provide a “‘no-frills’” lacking their economies of scale and its need education (e.g., larger classes, few or no extra- for a double curriculum. And, of course, the curriculars, no enrichment or special needs problem of relative lack of economies of scale classes) or by reducing costs at existing would be exacerbated by the creation of institutions. A variation on this argument goes additional “no-frills” schools that would something like this: “I went to a school that inevitably draw away students from existing had thirty kids in a class, no enrichment, etc. day schools and that would themselves lack and I turned out OK.” To use some of the those economies. specific numbers that have been cited, it is argued that such cost-cutting could bring the Second, roughly three-quarters of the cost of per-student cost down from roughly $13,000 day schools is for personnel: teachers, to perhaps $6,000 to $8,000. administrators, custodians, etc. While it is possible that there are cases of bloated staff, The cost side: Why It matters and why it overpaid administrators, etc., it is not realistic doesn’t to think that such bloat or overcompensation is so widespread that its elimination will Without question, cost cutting measures are a fundamentally alter the current cost structure. critical component in solving the tuition crisis. Certainly the experience I, family members and And many day schools are cooperating both friends have had over the years as active lay with each other and with organizations such as leaders and teachers suggests that a school Yeshiva University, the Orthodox Union and cannot significantly cut its labor costs without PEJE to reduce costs. For the reasons significantly undermining the quality of the described below, however, it is unrealistic to education it offers. think that such measures can provide the kind of relief that the “cost-cutting-firsters” or This brings us to the third reason to think that advocates of no-frills schools are suggesting. cost-cutting and/or no-frills schools are not the panacea some have suggested. There are in First, the per-student cost in public school fact many yeshiva day schools whose tuition systems is roughly comparable to, and in many and per-student costs are significantly lower cases exceeds, the per student cost in Modern than those of the Modern Orthodox system

4 In other words, if the parents of each student paid the full tuition, the day school system collectively would be close to balancing its budget. Obviously, there are many parents who do not/cannot pay the full amount, causing a shortfall that has to be made up by revenue (mostly voluntary contributions) from other sources. 5 Average projected 2008-09 per-student cost for Teaneck, Englewood and Fairlawn as taken from the New Jersey Department of Education website: http://www.state.nj.us/cgi-bin/education/csg/09/csg1.pl.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 5 that is the implicit subject of this discussion: Government assistance the haredi school system has a cost-per student The other much-discussed point in the “tuition and per-student tuition that is perhaps 30% to crisis” conversation is the effort to seek 40% lower than that of the Modern Orthodox increased government assistance whether in the schools. They are able to achieve these form of direct subsidies to the schools, “‘savings’” with a combination of lower vouchers to parents, making the cost of teacher salaries, larger class sizes, fewer religious studies tax deductible, tax credits, or extracurricular, enrichment and special needs some other form. It is critical that efforts to classes and a system that places less of an secure such assistance continue. Although the emphasis on secular education. The haredi efforts to date have met with very modest model has much we ought to admire. Above success–not surprising given the constitutional all, the haredi community is willing to put issues, the scarcity of government resources and Jewish continuity at the very top of its value the political sensitivities of the issue—the system—a willingness that brings with it an potential benefit is sufficiently great that it is acceptance of a lower overall standard of living essential to continue trying. On the other hand, than is found in the Modern Orthodox “ein some’khin al ha-nes”—we cannot rely on a community. While one can debate the miracle (in the near-term, anyway) to solve the theoretical question of whether the Modern problem. Orthodox community should adopt this model, it is unrealistic to think that it will. The generations that preceded us did most of Without that adoption, it is also unrealistic to the work for us: they created a day school think that a school that will appeal to the system that has ensured Jewish continuity in the Modern Orthodox community and provide a United States. It is up to our generation to put day school education with those features that that legacy on a sound financial footing. If our community has come to regard as anything good comes from “the great essential—especially a quality secular recession,” perhaps it will be that it finally education—can be provided at a cost similar to created in us the sense of collective that of the haredi schools. responsibility that is necessary to make that happen.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 6 The Economic Crisis and Jewish Education

Saul Zucker*

As any physician, lawyer, construction worker, for parents, and therefore may not exert any or plumber will tell you, one cannot solve a impact at all on the parents’ crisis. By way of problem in a meaningful way unless one knows example, in order to reduce the average tuition thoroughly what the problem is, its nature, and in Bergen County NJ to $10,000, still a its scope. In order to talk about approaching significant tuition cost for parents, it would solutions to the economic crisis as it relates to take an infusion of approximately $13.6 million Jewish education, we must first define precisely of “new” money, which would then need to what the problem is. I have found in speaking continue annually. That’s just for Bergen to numerous people, including people in the County alone (approximately 2% of the total field of education itself, that there is a number of students in yeshiva day schools widespread awareness of the problem in across the country), and that assumes a freeze general terms, but not necessarily all of its of tuition levels indefinitely. And that is above specific details. If all that this article and beyond whatever needs to be done in the accomplishes is to highlight the need to Bergen County schools in order to help them understand the magnitude of what we are meet their current payrolls, mortgage, and facing before we attempt to solve it, then the utility bills on time, and maintain their current article will have served its purpose. educational and supplementary programming.

It is important to note that there are really two From the above it should be clear that when distinct problems facing the Jewish day school discussing “the crisis” we need to identify community simultaneously. One is an exactly which crisis we mean. Let us turn first Economic Crisis facing the Schools (ECS), and to the ECS. As a result of the current recession, the other is a Tuition Crisis facing the Parents day schools are reporting significant decreases (TCP). The former began on a widespread in their revenues. These decreases have come in basis this past year, while the latter has been in the form of a 10% – 20% increase in existence for the past five years or more. The scholarship requests and hence a ECS was caused largely by the current correspondingly lower tuition collection and a recession and its various, multiple 10% – 25% drop in major gifts and mid-level ramifications, and has affected schools in their donations to the schools. To my knowledge, ability to meet payrolls on time, pay mortgage there has not yet been a compilation of hard and utility bills on time, and maintain or data regarding total numbers in this area; expand educational and/or supplementary however, the difficult decisions that many programming. The TCP was caused by tuition schools have made recently regarding increases that far outpaced parents’ salary downsizing of some staff and/or programs increases. (along with increasing total dollars available for scholarships) reflect the significant, deleterious Helping the schools to solve their economic impact of the ECS on the educational programs crisis will not necessarily result in lower tuition of numerous schools. Even worse, there is

* While the author does not identify with the basic ideology of this journal, he accepted the invitation to submit this article in this forum because he believes that the gravity of the situation about which he writes requires the attention of every segment of the day school community, and that solutions can come only from broad discussion and a sharing of information and ideas.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 7 already a (very) small number of schools that and careful vigilance can help to yield five or six have closed or have communicated about the figures in savings per year for any given school. peril of imminent closure due to economic considerations. Clearly, with a significant And these solutions do not touch the reduction in revenues, almost all schools will be educational program at all. In the realm of the unable to continue to provide all the educational latter, if it were within the “comfort zone” of a services in the manner that they currently do. school to increase its class size by a tolerable number so as to need fewer teachers, or to hire So what can be done to solve the ECS? A more full-time rather than part-time teachers combination of increased revenues and (saving on health care costs in the process), or decreased costs is needed. On the cost-cutting to utilize select retirees or select graduate school side, careful diligence is needed in areas that educational interns as classroom aides in the perhaps we have not focused on in the past. preschool and younger grades, the payroll One school has reported that by reducing the savings would be significant as well. thickness of the polyethylene trash bags that their custodians use by half a millimeter, they On the side of increasing revenues, it is obvious saved $20,000 over the course of a year. that greater efforts in fundraising and strategic Another school reported that by changing the planning would be extremely helpful. But what, disposable hand towel dispenser in the specifically, can be done, especially when those washrooms to a hot-air dryer, they saved greater efforts are unlikely on their own to close $30,000 over the course of a year. Still another the gap due to the inability or unwillingness of school reported that by changing their light major and mid-level donors, new or veteran, to bulbs to a more energy-efficient type, they saved meet the level of what is needed by the school $10,000 over the course of a year. Examples during these hard times? Well, if a school has a such as these can be applied to many different shortfall and cannot approach one person to areas. In particular, schools can take advantage donate a million dollars, then it may be more of energy conversion plans, switching from effective for the school to approach one million conventional to solar, in part or in whole, with people and ask them for a donation of one savings that may approach the $100,000 mark dollar each. It is this approach that lies behind a annually. This is particularly timely, as it looks number of initiatives that have been proposed as if the federal government will be awarding and executed. grants even to religious institutions for the energy conversion costs. The Kehillah Fund, a project initiated by Dr. Other major cost-cutting measures can include Yosef Walder and Mr. Nesanel Siegal in the Nationwide HealthCare project, developed Chicago and adapted and expanded by by the Orthodox Union, with savings of tens of NNJKIDS in Bergen County and by Torah thousands of dollars per year per school. Umesorah in the Five Towns area outside New Interschool collaboration in the form of group York City, calls for all member families of the purchasing (an area in which PEJE has been synagogues within a self-defined community particularly helpful) or sharing “back office” (kehillah) to log onto a dedicated website and resources (an area in which the AviChai have a fixed amount debited each month (the Foundation has been particularly helpful) can amount is determined by each individual family; save schools tens of thousands of dollars, if not the suggested amount is a minimum of $30) more. The issuance of tax-free bonds for from a credit card or checking account, to go to capital expansion projects of greater than $5 a communal fund. The monies are then million can save a school approximately $1 distributed regularly to the yeshivot within the million over the life of the loan. Due diligence kehillah on a per capita basis. (In addition to the

Meorot 7:2 Tishrei 5770 Friedman & Zucker 8 financial benefit to the schools, the theme of adapting all or some of the above, a school can Jewish unity inherent in this program is navigate through the turbulence of the invaluable). In its most recent year, the Chicago recession, and meet its financial obligations on Kehillah Fund collected approximately $750,000 time and maintain its educational and for distribution to the area schools, and the supplementary programming with somewhat anticipated numbers for Bergen County and the greater ease. That navigation, however, will Five Towns approach or exceed the million- probably not result in lower tuition at all since dollar mark. the savings accrued will go toward managing current financial obligations. There is a great There are other ways, as well, to “approach a difference between not being too much in the million people for one dollar each.” On a red and being very much in the black. Parents recent visit to Norfolk VA, I was amazed to and community members need to understand learn that the day school there raises this; all of the proposed solutions thus far are approximately $300,000 per year by running critical for the survival of the yeshiva day weekly bingo nights. Rav Moshe Feinstein, zt”l, schools, yet they will not, in all likelihood, has written that Bingo is a halakhically translate into lower tuition. acceptable form of fundraising for yeshivot, and that policy has been confirmed as well by the So what is to be done with regard to the TCP? Vaad Roshei Yeshiva of Torah Umesorah. Bingo First, let us appreciate of the gravity of the was a staple of fundraising for yeshivot in the problem. It is not an exaggeration to state that sixties and early seventies, and was largely the effects of the TCP can sometimes be abandoned when more elaborate and horrific. Young married couples speak of sophisticated fundraising techniques came into having fewer children because of mounting being. yeshiva tuition costs; many couples speak of escalating tension, arguments, and in some cases After mentioning the Norfolk case as an aside in couples even report about marriages in jeopardy a newspaper interview recently, I am told that I due to extreme financial pressures in the home. was taken to task on some blogs for suggesting The stakes here are very high, and ought not to such a “crude, unsophisticated” method of be underestimated, and the problem does not fundraising. In the meantime, I was contacted seem to be going away any time soon. by Mr. Charles Lessin, president of B1 Technologies, who has established a highly Perhaps even worse, the current system of successful program dedicated to helping non- yeshiva day school education will not be able to profit organizations, and particularly yeshivot, to be sustained as it is for too much longer. A run bingo events as a fundraising tool. He survey of tuition costs in the greater NY area confirmed that the average annual income is over the past five years reveals an average consistent with what the Norfolk school has tuition increase of 7% per year. This is nearly reported. Parents who are required to give double the rate of inflation and double the rate service hours to the school can easily form an of parents’ salary increases. Taking into account effective rotation in helping to staff the events that all tuition payments come from “post-tax” throughout the year. This idea is not for dollars, we can conclude from the above that at everyone; obviously, a school would need to be this rate, within five more years, an upper- comfortable with bingo as a fundraiser, but Mr. middle income family with three children will Lessin correctly points out that the money is the not be able to afford yeshiva day school same legal tender that is acquired by other education. As a result, families that a few years sources of fundraising. ago would never have entertained alternative All of these initiatives and programs are solutions such as Hebrew immersion public designed to help the schools with the ECS. By school programs are now willing to think about

Meorot 7:2 Tishrei 5770 Friedman & Zucker 9 such options; in fact there is already a small day school on the elementary or high school number of families that have begun to send level, such that the possible failure of the school their children to public school for no other would mean failure of the community, not just reason than economic considerations. As a of the school itself. Of the remaining revenues, community, we must consider serious, viable 40% will be divided equally among all schools solutions for this crisis. Imposed family that meet a “best fiduciary practices” set of planning, serious marital tension, and public criteria. The other 40% will be allocated to the school enrollment are absolutely unacceptable. schools in form of tuition vouchers for the parents. When the user signs on, he or she At first blush, it is easy to suggest that the identifies a yeshiva day school with which he or solution to the TCP is government funding. she affiliates. The Toolbar has its own This can take two forms, tax credits and tuition accounting software, and at the end of every vouchers, or charter schools. While the quarter, the program will report what Orthodox Union and Agudath Israel continue percentage of donations came from those to pursue the area of tax credits and tuition affiliating with school “X”. The pro-rated vouchers, the tenor and climate of the current percentage of the 40% part of the revenues will federal, state, and local governments are such be allocated to school “X”—not for the that broad success seems to be a long way off. operational costs of the school, but for That does not mean we should not continue to vouchers to reduce tuition for parents by the try; it does mean that we need to plan other total amount allocated divided equally by the strategies in the interim. Charter schools, which total number of the parent body. are, by definition, public schools, have a number of problems associated with them in terms of The long range potential for this program is using them as part of a yeshiva education. The enormous. The Susan G. Komen Breast Cancer barriers associated with church and state issues, Foundation generates approximately $600,000 the influences and environment of a public per month from its toolbar (produced by the school, and the lack of freedom for the yeshiva same company that has designed Klicks for administration to establish curricula, all pose Kids). Our initial launch will be sent to tens of serious problems to the charter school model as thousands of users, and the software uses a a solution to the TCP. Thus, we must look social network to exponentially increase elsewhere. invitations to join the program. In addition, the launch will be accompanied by print ad and A helpful approach may be found within an internet ad campaigns. It is a beginning in initiative that the Orthodox Union is about to tuition reduction. launch. Klicks for Kids, the OU Education Fund Toolbar project, is designed to help lower I have written in the past about establishing tuition, albeit to a modest degree at first. Users lower-cost schools as another model for parents will be invited to download the toolbar, free of who cannot afford the current model. This charge, and use it as a portal to the internet. alternative is not designed to replace the current When users go through the OU toolbar, using model, nor would it offer the same educational the same Google, Yahoo, etc. search engines as program as the current model—it could not one regularly would use, corporate sponsors possibly do so at a significantly lower cost. donate money per click to the Toolbar fund. Rather, it would offer a quality core educational program, making use of parent cooperative The money collected will be distributed to the efforts, larger class sizes, fewer classroom aides, yeshiva day schools as follows: 20% will be and other cost-saving initiatives, for a tuition fee reserved for an emergency fund for of $6,500 - $8,500 rather than the current communities where there is only one yeshiva average of approximately $15,000.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 10 This is clearly not for everyone, and it does have currently a new yeshiva high school scheduled problematic issues associated with it, such as the to open in 2010 that is considering this model de facto formation of a “caste system” within our for their general studies program. This excellent communities. Nevertheless, many feel that program of differentiated-learning with a these problems can be addressed effectively, sophisticated curriculum designed by award and that this is a viable alternative for those winning master teachers and professors of facing the crushing burden of tuition costs. It education, a program that includes an array of appears that a school following this model, electives and clubs as well, can cut the cost of developed by a dedicated and talented parent education by as much as 40% - 45%, thus committee in Englewood NJ, will be opening in bringing the average tuition cost down to $8,250 September 2010. Perhaps others will follow this - $9,000, while maintaining a top quality model and parents will have a greater economic curriculum. Again, this is not for everyone and and educational choice available for their schools who consider this approach need to children. move deliberately, with careful and thorough planning. There is another area, yet untapped, that may help to solve the TCP. K12, a company that It is often the case that complex problems do has developed an outstanding program of online not have simple solutions. There is no “magic education resources, recognized by prestigious answer” that will solve the crises that schools educational accrediting agencies, sponsors and parents face. I do, however, believe that a online charter schools in 23 states. In an online combination of solutions can indeed work. It is charter school, students learn from the course vitally important to think both in and out of the work produced by K12. (I cannot stress enough box. It is vitally important to share ideas. If we how excellent their programs are. I was a harsh maintain that the current system must remain as skeptic at first, until I saw firsthand how it is now with no alternatives for parents and for wonderful and thorough their programs and the schools themselves, then what shall we say resources are. The reader is advised to disregard in a few years when the issues of imposed everything (s)he thinks (s)he knows about family planning, serious marital tension, and online courses, since this is radically different). public school enrollment, along with a collapse The learning can take place in a classroom of the current system as we know it, take their equipped with computers, within the yeshiva, awful toll? We cannot afford to be idle or to be with the state and local district paying for all vague. We cannot afford to refuse out of hand education costs, except that of the “classroom to seriously consider proposed solutions while manager.” This model can be as individualized saying that we will manage to survive the crises or as socialized as the school wishes. That is, somehow.” students can work individually, in cooperative learning, with regular “breaks” in the learning The stakes are high; the time is now. Let us for class discussions and presentation, or with a proceed together with vision, deliberation, combination of all of the above. There is enthusiasm, and confidence.

Meorot 7:2 Tishrei 5770 Friedman & Zucker 11

Striving for Cognitive Excellence

Jack Nahmod

Abstract: How our students think is no less important than what our

students know. But do Jewish studies teachers strive for cognitive

Discourse Orthodox dern excellence? This article suggests that Orthodox education is

characterized by fear of—rather than faith in—reason. Yet reason is not only the foundation of the highest educational levels according to

thinkers such as Benjamin Bloom and Israel Scheffler. For

Maimonides, it is the path to God. The reasonableness of our students must therefore be nurtured, not feared, and we cannot

Mo of Forum A M e o r o t afford to graduate students with a higher quantity of knowledge than the quality of their thought.

Biography:

Rabbi Jack Nahmod is a TaNaKH curriculum coordinator and

teaches TaNaKH and Talmud at the Solomon Schechter High

School of Westchester. He previously was chair of the Talmud

department and taught Talmud, TaNaKH and the History of

Zionism at Beth Tfiloh High School, and was rabbinic associate at

Beth Tfiloh Congregation, in Baltimore, MD.

A Publication of Yeshivat Chovevei Torah Rabbinical School

Striving for Cognitive Excellence

Jack Nahmod

There is of course much to say regarding what the Knowledge, it is safe to say, receives significant graduate of a Modern Orthodox school should attention across the educational spectrum. With know. No less important than what our students regard to comprehension, our focus on sacred know, however, and perhaps even more important, texts, with its requisite translation and is how our students think. This is not only because interpretation, causes us to teach towards we are teaching our students to be life-long Comprehension in ways that general educators learners, far beyond their time with us. This is also might not. However, beyond this second cognitive because today, even as we are still teaching our level, can we be proud of how we educate? students, the knowledge we provide represents only a small percentage of what they are actively The subsequent four levels, already mentioned accessing and passively being bombarded with on a above, are briefly described as follows: constant basis. In other words, students rely on us less and less every day for what they know. 3. Application “requires comprehension of the method, theory, principle, or abstraction applied.” Assuming access to previously inconceivable (Id., p. 20) If a student is given a new problem, she amounts of knowledge, the question of how our will bring to bear upon it “the appropriate students think becomes even more important. Of generalizations or principles.” (Id., p. 21) course, this is not a new issue in the world of education. Benjamin Bloom’s “Taxonomy of 4. Analysis “emphasizes the breakdown of the Educational Objectives, The Classification of material into its constituent parts and detection of Educational Goals, Handbook 1: Cognitive the relationships of the parts and of the way they Domain” famously classifies and orders the are organized.” (Id.) objectives of education as follows: Knowledge, Comprehension, Application, Analysis, Synthesis 5. Synthesis “is here defined as putting together of and Evaluation. (See Bloom’s Taxonomy, a Forty-Year elements and parts so as to form a whole” that Retrospective, ed. Lorin W. Anderson and Lauren A. “constitute[s] a pattern or structure not clearly Sosniak (Univ. of Chicago Press, 1994)). By design, there before.” (Id., p 23) this taxonomy focused on the cognitive domain, 6. Evaluation “is defined as the making of not the affective or psychomotor domains. (Id., p. judgments about the value, for some purpose, of 2) the ideas, works, solutions, methods, material, etc.” So much of what we discuss in Jewish education (Id., p. 24) focuses on the first two, Knowledge and One can argue that level three, Application, is also Comprehension, which are briefly described as something that Jewish educators do well. In follows: TaNaKH and Talmud, hazal and parshanim take us 1. Knowledge “emphasize[s] remembering, either through mazes of cross-references in order to by recognition or recall, of ideas, material, or determine the meaning and potential applications phenomena.” (Id., p. 18) of a word, phrase or idea. However, this actually involves Comprehension, where a student knows 2. Comprehension “emphasi[zes] … the grasp of “an abstraction well enough that he can correctly the meaning and intent of the material.” (Id., p. 21) demonstrate its use when specifically asked to do This is characterized by translation, interpretation so.” (Id., p. 20) Application is more than this, where and extrapolation. a student “will apply the appropriate abstraction

Meorot 7:2 Tishrei 5770 Nahmod 2

without having to be prompted as to which prepares them for the processing and reprocessing abstraction is correct or without having to be of old and new beliefs and ideas. shown how to use it in that situation.” (Id., pp. 20- 21) These goals would be served especially well by the attainment of levels three and six of Bloom’s The sixth level, Evaluation, requires more taxonomy, Application and Evaluation. It will help discussion. Bloom explains: “Although Evaluation our discussion to provide concrete examples within is placed last in the cognitive domain because it is Jewish education of what is meant here. An regarded as requiring to some extent all the other illustration of Application in TaNaKH is the idea of פקד עון אבות על בנים ועל בני בנים על שלשים ועל categories of behavior, it is not necessarily the last that God visits the sins of the fathers on ,רבעים step in thinking or problem solving. It is quite possible that the evaluative process will in some the children to the third and fourth generation. כי אם cases be the prelude to the acquisition of new (Ex. 34:7) Of course, Jeremiah teaches that every person will die for his own ,האיש בעונו ימות knowledge, a new attempt at comprehension or application, or a new analysis or synthesis.” (Id., p. sins (31:29), as reiterated by Ezekiel (18:20). (See 25) This is consistent with what Beverly Gribetz Makkot 24a) What are the implications of these writes regarding Talmud education: “Students can ideas for those who are born into poverty? Those be engaged in a discussion of ideas and values who are abused as children and themselves become while they are in the process of attaining a basic abusers or other types of criminals? grasp of the material.” (On the Translation of Scholarship to Pedagogy: The Case of Talmud, (Jewish The second chapter of Makkot (8a) offers another Theological Seminary of America, 1995) p. 14)) example of Application, within the talmudic context. A discussion of causation arises within the At the same time, though, “the evaluative process” specific context of someone throwing a clump of of Bloom and “a discussion of ideas and values” do dirt at a tree, which ultimately causes fruit to fall not necessarily rise to Evaluation as meant by and kill somebody. The discussion raises the Bloom’s taxonomy: “[Q]uick decisions not question of individual responsibility for an preceded by very careful consideration of the outcome that has other causes as well, and whether various aspects of the object, idea or activity being such other causes supersede the individual’s judged” would, according to Bloom, be considered actions. How might this relate to individual only opinions. By contrast, Evaluation is “made responsibility for pollution and global warming? with distinct criteria in mind…based on a relatively adequate comprehension and analysis of the As for Evaluation, the last mishnah of the fourth phenomena to be appraised.” (Bloom’s Taxonomy, p. chapter of Megillah offers an example. It indicates 25) that certain passages of Torah were read to the community but not translated, unlike most others The question of why we do not do more beyond at the time. What issues does this raise with regard Comprehension can be sharpened within the to access to information, then and now? How specific context of Modern Orthodoxy. The term should decisions be made as to what we should and “Modern Orthodoxy” is fraught with meaning, a should not know, and who should make such union of values that can be complementary but also decisions? competing. Modernity, with its hallmark secularism and skepticism towards religion, and its In Qiddushin 20a-b and 33b-34b, the mitsvot are “marketplace of ideas,” is coupled with Orthodoxy, assigned by gender according to whether they are literally, “the right opinion” about God, Torah and positive and time bound. The examples and the Jewish people. If we are sending our graduates counterexamples brought to illustrate the gender into the world with an identity that presents categories raise the question of whether the internal tensions, for a life in which little is taken Talmud’s categorizations stand up to Analysis. for granted, knowledge and comprehension will Synthesis might yield different conclusions. The not suffice; we must provide an education that question of why the Talmud uses these categories,

Meorot 7:2 Tishrei 5770 Nahmod 3

then, is ripe for Evaluation both internally, within back to haunt us: “For if they seek reasons, it is the Talmudic context, and from our modern their evaluation of such reasons that will determine perspective. Should mitsvot be assigned by gender? what ideas they eventually accept.” Evaluation, the What purpose does such a system serve? What are highest level of cognition according to Bloom, is the benefits and drawbacks? what leads our students to either accept or reject our teachings. This is enough to make any With these concrete examples as a backdrop, we Orthodox educator squirm. can now return to our question: Why does Jewish education generally not strive for higher cognitive The implications of this idea are addressed by levels? Many possible answers undoubtedly come Scheffler himself: to mind, the enumeration of which is beyond the purpose here. For present purposes, one particular Such a direction in schooling is fraught with answer will be considered: Orthodox education risk, for it means entrusting our current today does not venture much beyond Knowledge conceptions to the judgment of our pupils. In and Comprehension because it is characterized by a exposing these conceptions to their rational fear of, rather than faith in, reason. evaluation we are inviting them to see for themselves whether our conceptions are Israel Scheffler, in an essay entitled “Moral adequate, proper, fair. (Id.) Education and the Democratic Ideal,” describes the goals of education in a way that can help us When our ideas are subjected to the judgment of understand the answer being suggested here. our students, those ideas become profoundly (Excerpts from “Supplement: Israel Scheffler,” in vulnerable, as do those of us who are teaching Visions of Jewish Education, eds. Seymour Fox, Daniel them. Elaborating on this risk, Scheffler draws Marom and Israel Scheffler (Cambridge Univ. comparisons to science and moral education that Press, 2003)) will be especially helpful within the context of Jewish studies: Scheffler writes that in education “the fundamental trait to be encouraged is that of reasonableness. To Such a risk is central to scientific education, cultivate this trait is to liberate the mind from where we deliberately subject our current dogmatic adherence to prevalent ideological theories to the test of continuous evaluation by fashions, as well as from the dictates of authority.” future generations of our student-scientists… (Visions, p. 246) He adds: And…it is central to the democratic commitment, which holds social policies to be In training our students to reason we train continually open to free and public review. In them to be critical. We encourage them to ask sum, rationality liberates… (Id.) questions, to seek and scrutinize alternatives, to be critical of their own ideas as well as those of Still not what the Orthodox community wants to others. This educational course precludes hear. As Scheffler says elsewhere, “our independent taking schooling as an instrument for shaping conceptions of truth, morals, logic and evidence their minds to a preconceived idea. (Id., p. 247) must take precedence over the inherited text as it stands.” (Teachers of My Youth: An American Jewish Here, it seems, is the rub. Orthodox education is Experience, excerpts from “Supplement: Israel usually viewed as “an instrument for shaping” the Scheffler,” in Visions. p. 235.) minds of students “to a preconceived idea”— specifically, the aforementioned “right opinion.” Nevertheless, Scheffler has much to offer that is While we might be comfortable with liberating amenable to Modern Orthodox education, and can students’ minds from “dogmatic adherence to help gird us as we strive for the highest levels of prevalent ideological fashions” in our surrounding cognition: culture, it would generally not be desirable to also Let no one, however, suppose that the liberate them from “the dictates of authority!” And liberating of minds is equivalent to freeing as Scheffler continues, Bloom’s language comes them from discipline. Laissez-faire is not the

Meorot 7:2 Tishrei 5770 Nahmod 4

opposite of dogma. To be reasonable is a Ironically, one might even argue that Modern difficult achievement. The habit of Orthodox education sets into motion a way of reasonableness is not an airy abstract entity that thinking that makes Bloom’s higher levels can be skimmed off the concrete body of inevitable. In other words, student thinking is going thought and practice. Consider again the case to move on with or without us. If that is case, we of science: scientific method can be learned can run but we cannot hide; if our students’ minds only in and through its corpus of current are racing ahead, it is not only our responsibility materials. Reasonableness in science is an but also—for the cynics among us—in our best aspect or dimension of scientific tradition, and interests to teach them to the highest levels before the body of the tradition is indispensable as a somebody else does, or before they do so base for grasping this dimension. Science needs themselves. to be taught in such a way as to bring out this dimension as a consequence, but the Of course, even with a proper foundation, and our consequence cannot be taken neat. best intentions when we pursue higher levels of Analogously for the art of moral choice: the cognition, there are no guarantees as to where our moral point of view is attained, if at all, by students’ inquiries and ideas will lead. Then why acquiring a tradition of practice, embodied in take the chance? Let us stop at Knowledge and rules and habits of conduct. Without a Comprehension, sprinkle in a little Application, and preliminary immersion in such a tradition—an be done with it! appreciation of the import of its rules, rights, and demands—the concept of choice of I am reminded here of Rambam’s faith in actions and rules for oneself can hardly be reason, particularly the way it is articulated in achieved. Yet the prevalent tradition of practice blunt terms towards the end of the Guide of the can itself be taught in such a way as to Perplexed. “If…you have apprehended God and encourage the ultimate attainment of a His acts in accordance with what is required by superordinate and comprehensive moral point the intellect, you should afterwards engage in of view. (Id.) totally devoting yourself to Him, endeavor to come closer to Him, and strengthen the bond Here is where we find a meeting point between between you and Him—that is, the intellect.” Orthodox education and Bloom’s cognitive goals. (The Guide of the Perplexed, III:51, trans. Shlomo Scheffler is not proposing a free for all, an Pines, (Univ. of Chicago Press, 1963), p. 620.) unbounded and unguided education. “Reasonableness in science is an aspect or Reason is the path to God. One should aim higher dimension of scientific tradition.” In other words, than observing the mitsvot without the involvement students must possess a proper foundation of of any thought process; higher than studying the knowledge before exercising that “fundamental law and believing trait…of reasonableness,” before applying their “test of continuous evaluation.” And in Scheffler’s “true opinions on the basis of traditional example of moral choice, one must acquire “a authority”; higher than “plunging into tradition of practice, embodied in rules and habits speculation concerning the fundamental of conduct.” Otherwise, “the concept of choice of principles of religion,” although such a person actions and rules for oneself can hardly be is on the right path. (Id., p. 619) achieved.” “He, however, who has achieved Based on what Scheffler is saying, the typical demonstration, to the extent that is possible, of Modern Orthodox education already provides everything that may be demonstrated; and who precisely what is necessary for achieving the highest has ascertained in the divine matters, to the levels of cognition: “a foundation of knowledge” extent that is possible, everything that may be and “a tradition of practice.” Without it, Scheffler ascertained; and who has come close to says, his standards cannot be met. Isn’t it then our certainty in those matters in which one can responsibility to push our students—those who are only come close to it” is as close as possible to capable, as will be addressed later—to such levels? God. (Id., p. 620)

Meorot 7:2 Tishrei 5770 Nahmod 5

To be clear, the claim here is not that every person We cannot afford to graduate students with greater has the ability to achieve the highest religious and quantity of knowledge than quality of thought. We cognitive level described by Rambam, Bloom or should be setting our students on a path of Scheffler. Rambam, it should be noted, is intellectual development that enables and inappropriately harsh and dismissive of those who empowers them to investigate the principles of cannot. There must be room for differences in religion per Rambam, to apply and synthesize and learning and personality; striving for the highest analyze and evaluate per Bloom and Scheffler. The religious and cognitive levels must not come at reasonableness of our students is something to be theexpense of students who lack the necessary nurtured, not feared, especially in light of their intellectual abilities, or perhaps even interest. solid traditional footing. When we avoid training Nevertheless, the point still stands that for those our greatest minds to be great in their Jewish students who can achieve the most advanced studies in the same way as they are trained in their cognitive levels, more must be done in Jewish general studies, the risk of losing our students to education. other pursuits is greater than the risk of providing them with a worthy education. In choosing not to do so, we demonstrate a profound lack of faith in our tradition, and I daresay, in God.

Meorot 7:2 Tishrei 5770 Nahmod 6

To Teach Tsni’ut with Tsni’ut: On

Educating for Tsni`ut in National-

Religious Schools

TAMAR BIALA

Abstract: In recent years religious Israeli society has seen an explosion of interest in sexuality, with a plethora of 'ask the rabbi'

websites, guidebooks and similar phenomena. Much of the guidance given is highly problematic. High school sex and family education

curricula for girls are patriarchal and boys receive none at all. A

curriculum developed by the author and several colleagues addresses these issues, laying out a learned feminist religious perspective, and

re-envisioning ts'niut as a positive ethical and spiritual value.

Biography: Tamar Biala lives in Jerusalem and is the co-editor of

Discourse Orthodox Modern of Forum A M e o r o t Dirshuni, an anthology of midrashim by contemporary Israeli women,

published by Yediot Aharonot and the Jewish Agency. She has taught

and has written curricula in Talmud, Jewish philosophy, and women's

studies.

A Publication of Yeshivat Chovevei Torah Rabbinical School

To Teach Tsni’ut with Tsni’ut+: On Educating for Tsni`ut in National-Religious Schools*

TAMAR BIALA*

Introduction citations of any sort, making it impossible for the questioner, or any reader, to understand Sexuality education is almost entirely non- the scholarly or reflective process that led to existent within the national-religious the halakhic decision.2 educational system in Israel (and scarcely more than that in the secular schools). What does Another characteristic of these responsa is that exist, in full force, is education for tsniùt and, many involve questions not of halakhah as for twelfth-grade girls, education for “family such, but of appropriate conduct in various life life.” During the past twenty years, education situations. In principle, the questioners could for tsniùt itself has been carried on not only have discussed these issues with friends or within the schools’ walls but also—indeed, partners, but in choosing this communication primarily—in the “satellite” educational loci medium, they are conveying their desire for a that are widespread within religious-Zionist religiously authoritative “responsum,” and that education: midrashot (that is, enrichment is what they get. seminars in Jewish belief to which students are sent at least once during the course of their A sizable segment of the questions pertain to high school careers); youth movements (Ezra, sexuality, tsniùt, intimacy, and family, and Bnei Akiva, Ariel etc.) guidebooks on tsniùt; reading them is an unpleasant experience for and, in recent years, internet sites offering religious feminists, or indeed anyone who responsa on the subject.1 values autonomy.

If you direct a question on any troubling In this article, I will consider tsniùt education subject to the “ask the Rabbi” link on one of within the religious-Zionist community from these very popular internet sites, you will two perspectives. In the first part of the receive an authoritative religious answer, most article, I offer a religious- feminist critique of often from a rabbi-teacher at one of the yeshivot education for tsniùt as embodied in the hesder (religious-Zionist yeshivas hose students guidebooks and various “religious” internet combine military service with their studies) or services. In the second part, I present the key midrashot (women’s seminaries). On rare features of the chapter entitled “Tsniùt” that occasions, it will be a woman who responds; appears in the textbook Migdar u-mishpahah ba- the spirit of the response will be the same. yahadut (“Gender and Family in Judaism”) that These responsa usually are unaccompanied by I and a number of colleagues wrote several

+ Tsni`ut is often translated as “modesty,” but it connotes more than that English word might suggest, encompassing a range of halakhot and customs related to conduct, attire, and interaction between men and women. Accordingly, the transliterated Hebrew word will be used here and the sense will emerge from the text.—translator. * Translated from the Hebrew by Joel Linsider. 1 www.moreshet.co.il; www.rosh-yehudi.co.il; www.moriya.org.il; www.kipa.co.il; and others. Some of the sites report on the volume of responsa in their archives; they number upwards of 50,000 (!) per site. 2 The websites differ in that regard from the tsni`ut guidebooks that have been popular in Israel for the past twenty years and continue to be published; the latter include citations and extended quotations from sources. (See below, n. 5.)

Meorot 7:2 Tishrei 5770 Biala 2 years ago for “Kolech,” Israel’s leading website by a religious young woman and was organization of religious feminists.3 The answered by a woman; the question and textbook is directed toward twelfth-grade answer follow.4 students and proposes a new educational approach to the subject. A Friend Who Conducts Herself With a Lack of Tsniùt A Critical Perspective on Tsniùt Education in Guidebooks and Internet Our Bnei Akiva group (comprising Responsa boys and girls) meets every evening and on Fridays. I have a friend who tries The guidebooks and internet responsa on hard to act in accord with halakhah and tsniùt reflect both the problems that trouble everything, but she is a fairly hyper- religious-Zionist youth in these areas today and active girl who jumps around, sings, the approach to them taken by senior and acts in an unruly way all day educators in the field. The guidebooks and (around boys as well) and draws other responsa deal with a wide and varied array of girls after her. I’ve commented to her issues: situations arising in mixed gatherings about this several times already, and she and activities; questions related to tsniùt in replied that it’s no big deal and that I dress; the issue of kol isha, or women’s singing need to liberate myself and not be quiet in public; attraction to internet pornography all day. I haven’t been able to explain sites; masturbation; homosexuality, and others. to her that this is not proper Some of the questions raised by young people halakhically, and my group leader has grow out of intellectual interest or curiosity, commented on it to her as well. She but most manifest considerable distress on the doesn’t understand this; she’s a very part of the questioner. good friend of mine, and it’s not pleasant for me to be out in public with In reading the online responsa and the her when she’s acting that way, but guidebooks, I identified a number of what can I do? characteristics that the respondents (and, perhaps, the questioners) take for granted as The response was provided by “Mor” accepted principles but that for me, as a [evidently a rabbi’s wife or an educator—T. religious feminist, are highly problematic. B.]: They are (1) understanding tsniùt as a limitation on the presence of women; (2) …You are telling me about a girl who objectification of adolescent boys; and (3) is very dominant within your group excessive authoritativeness claimed by rabbis and is considered as well to be who presume to express God’s will. someone who is very careful to In what follows, I will explain these observe halakhah; on the other hand, characteristics, provide examples from the her external behavior does not responsa, and suggest alternative educational broadcast that message because she directions. acts with a lack of tsniùt with the boys in your group. 1. Tsniùt as a Limitation on the Presence of Women You are certainly right that your friend’s conduct as you describe it is One of the responsa I came upon left me problematic, and I really understand stunned. The question was sent to the “kipa” your difficulty in going around with

3 The full name of the organization is Kolech-Forum Nashim Datiyot ‘Your Voice’- The Religious Women’s Forum and its website is www.kolech.org . 4 www.kipa.co.il/ask/show.asp?id=85711.

Meorot 7:2 Tishrei 5770 Biala 3 her in public. I also very much The questioner describes what to me seems, understand that you don’t want to overall, to be her friend’s normal, healthy, even hurt her, and I certainly don’t think refreshing conduct, but she sees it as sinful, as it’s necessary to lead her to think you posing a “halakhic” problem. More don’t want her friendship. surprisingly, so does the respondent. The latter even upgrades the problem: it is not merely a …It seems your friend does not departure from the norms of tsniùt solely on deeply understand the concept of the halakhic level; it is a failure to understand tsniùt and takes it to be a more and identify with the ideal of tsniùt in its superficial halakhic obligation than it deepest sense! A problem of this sort should really is. It is worth suggesting to the be dealt with through study of one of the group leader that she conduct some modern guidebooks, published by the activities dealing with the inner educators in this “sector,” that offer help in essence of the concept of tsniùt, and, understanding and identifying with this ideal.5 perhaps, that the girls within the group study it together. Identifying the feminine presence, as a matter of principle, with a lack of tsniùt, and This responsum hit me in my gut. Like other religious women, and against my will, I still consequently guiding toward narrowing and regard my own presence in many situations as blurring that presence on their own, has been uncalled for and problematic. The right we for many years a leading theme in how tsniùt is claim to join in masculine religious discourse, to understood in the writings of educators and make our voices heard in classes and rabbis. This idea in conveyed implicitly in conferences, to publish and to be involved, still various contexts and, on at times, is set forth leaves me with a taste of what we have explicitly as well. For example, in his book internalized as being “vulgar” or “nervy.” We Gan naùl: pirqei tsniùt [A locked garden: topics have been trained to think that “a nice in tsniùt], Rabbi Aviner explains why it is religious girl doesn’t act that way.” forbidden to dress immodestly:

5 In recent years, dozens of guidebooks on matters of tsniùt have been published in Israel, directed primarily to young men and young women (with different emphases for each sex). The books attempt to deal with the encounter, which the writers regard as particularly threatening, between, on the one hand, the feminist and sexual revolutions and their associated culture and values and, on the other, the Jewish world with its culture and values. Rabbi Aviner, rosh yeshiva of Yeshivat Beit-El has himself written numerous such book, including some of the earliest ones; among them: Shlomo Hayyim Aviner, Tsniùt levush bat yisra’el [Tsniùt in Jewish women’s attire] (Beit-El: Sifriyat Havvah, 1978); id., Bein ish le-ishto [Between man and wife] (Jerusalem: S. Aviner, 1983); id., Gan naùl: pirqei tsniùt [A locked garden: topics in tsniùt] (Jerusalem: n.p., 1985); id., Tahorat ha-berit: le-neàrim be-gil tikhon [Purity of the covenant (that is, of circumcision--translator): for boys of high-school age] (Beit-El: n. p, 1994); id., Tehor einayim: hatunah u-tsniùt [Pure of eyes: wedding and tsniùt] (Beit-El: Sifriyat Havvah, 1999); Tsenif tahor: tsniùt bigdei nashim [A pure turban: tsniùt in women’s attire] (Jerusalem: n.p., 2000); id., Etsem mei-atsamai: inyenei hibbur bein ish le- ishah [Flesh of my flesh: bonding between husband and wife] (Beit-El, Sifriyat Havvah, 2001); and many, many more. More recently, they have been joined by the writings of several other beloved and popular rabbis, including Yuval Cherlo (rosh yeshiva of Yeshivat Petah-Tiqvah), Reshut ha-yahid: Teshuvot she-nittenu ba-internet be-inyanei tsniùt, zugiyut, u-mishpahah [The private domain: internet responsa on matters of tsniùt, intimacy and family; the title contains a play on “shut,” the acronym for “responsa”] (Yeshivat Hesder Petah-Tiqvah, 2003); Joshua Shapira (head of Yeshivat Ramat-Gan for boys), Ashiv mi- metsulot—al naftulei ha-nefesh ve-noàm ha-teshuvah be-inyanei qedushat ha-berit [I respond from the depths—on the struggles of the soul and the pleasantness of return in matters of sanctity of the covenant (literally, of circumcision, a euphemism for non- masturbation)] (Ramat-Gan: Yeshivat Ramat-Gan – Reùt, 2004) and the complementary volume written by Rabbi Shapira together with his wife, Naomi Shapira, Tashuv tehayeini: al naftulei ha-nefesh ve-noàm ha-teshuvah be-inyanei qedushah u-tsniùt [Return and revive me: on the struggles of the soul and the pleasantness of return in matters of sanctity and tsniùt] (Ramat-Gan: Yeshivat Ramat-Gan – Reùt, 2004); and Elyashiv Knohl, Ish ve-ishah—zakhu shekhinah beineihem: pirqei hadrakhah le-hatan ve- kallah [Man and wife—if they merit it, God’s presence is with them: guidance for a bride and groom] (Ein-Tsurim: Makhon Shiluvim, Yeshivat_Ha-Kibbuts Ha-Dati, 2003). These books sold widely as soon as they were published.

Meorot 7:2 Tishrei 5770 Biala 4 It is a bad thing to try to impress others dimension in an encounter with another and to through externalities and to attempt to broaden the other dimensions in which further highlight one’s beauty [citing aspects of one’s personality are expressed. sources]… On the contrary, a woman must be filled with humility and tsniùt My claim is that education toward tsniùt in and pray as she walks in public: “if only sexual matters is relevant only after self- people would not look at me.”6 confidence, so lacking in girls, is firmly established; that is, only after they come to As a feminist and as a religious woman, it is recognize their self-worth and develop a clear to me that teaching girls to confine and certain degree of comfort and acceptance with blur their “physical” presence is highly respect to their bodies. destructive. Physical presence is existential presence, and the message with respect to A complex message of this sort can be tsniùt, as I understand it, must be much more successfully instilled only if the educational complex. staff itself lives according to it. However, in The first message conveyed to girls should be most of the religious educational institutions one that invites and encourages them to be for high-school girls in which I presented our present in this world, body and soul, in full program on “tsniùt from a religious feminist force. Tsniùt is certainly linked to limiting the perspective,” I met educators who had self for the sake of the other; but that internalized oppressive messages of the sort limitation is a second-order step that builds on described earlier and were now restating them the first-order step of recognizing God’s will uncritically. The educators are mostly the that I exist in this world, with all the layers of products of the religious educational system, my existence, and that there is a need for me to and without continuing educational programs exist in this world. My self-limitation for the for them, it will be difficult to introduce new sake of the other is an act of consideration for messages into the system. others: I should not presume, not generate a degrading competitive atmosphere, not take up 2. The Objectification of Adolescent Boys “all the space.” Feminists regularly protest the transformation Accordingly, a suitable approach to sexual within our society of women into sexual tsniùt should be based on acceptance of the objects, a process that leads to sexual body and of sexuality as desirable and blessed, harassment and abuse. That girls undergo a together with a call to take account of the similar process of objectification in the context other and to avoid objectifying him or oneself of education for tsniùt is obvious, for most as an exclusively sexual object. Precisely education for tsniùt is focused on teaching because people, especially in today’s culture, girls to cover their dangerous and threatening sometimes tend to see primarily the sexual bodies. The term ervah (“nakedness”) is aspect of the other, and to emphasize their extended to more and more parts of the body, own sexual aspect, tsniùt with regard to and some of the guidebooks offer precise sexuality means bringing one’s full personality details on what parts of the body must be and entire self to every encounter with another concealed, what garments and accessories may and seeking them out in the other. Sexual be worn, what materials and clothing patterns tsniùt entails choosing to limit the sexual may be used, and so forth.7

6 Aviner, Gan na`ul (above, n. 5), p. 103. 7 Id.

Meorot 7:2 Tishrei 5770 Biala 5 What is allowed to pass without criticism, gentiles.” From that point on, however, is the degree to which adolescent consideration of the observance of boys are treated as sexual objects and educated tsniùt by each individual became to regard themselves as such. Many inseparable from national-religious or guidebooks and internet responsa providing religious-Zionist ideology. The concept boys with guidance on matters of tsniùt treat of national-religious redemption and their sex drive as the central feature of their the experience of its historical and personalities, as something mighty, terrible, political realization demand and nearly unbearable; they consider the meticulousness and strictness regarding “battle against the impulse” as the most the laws of tsniùt, especially important and sacred battle of a boy’s religious nowadays….The individual who fails to life. act with the proper tsniùt impairs the sanctity of Israel.8 The “defeats” in this battle (primarily masturbation, termed “the sin of wasteful Among other things, Ahituv considers the emission of seed,” but also visiting increasing meticulousness with respect to pornographic websites, thinking sinful masculine tsniùt, particularly the prohibition of thoughts, or failing to abide by the prohibition wasteful emission of seed. That transgression, on touching a woman), about which many boys to which the Qabbalah assigned vast mythic complain in great distress, are considered by importance, is so widespread that there is the rabbinic respondents to their questions to almost no man who has not succumbed to it. be catastrophes. Various qabbalistic systems, and Hasidic doctrines in their wake, have offered “tiqqunim” In his article “Tsniùt bein mitos le-etos” (“Tsniùt (remedial measures) for those who stumble in between Myth and Ethic”) Yosef (Yoske) this regard. Those measures have led to the Ahituv considers the nature of tsniùt discourse dependency of the man suffering in this way in national-religious society today and suggests on a qabbalist, a Hasidic zaddiq, or a rabbi; at an explanation for the steadily increasing the same time, this attitude has inspired an severity. In his view, the stringencies result ethos of a segregated society and has from regarding tsniùt as the central component legitimated separation from women and their of the Jewish people’s distinctiveness and removal from the public sphere. uniqueness—an idea developed by Rav Kook and his successors. Ahituv writes: On the ever-growing place of “the sin of wasteful emission of seed” in our society, The Merkaz Harav school [of thought] Ahituv writes: introduced a new component into the array of halakhic considerations, built It is worth adding that in no on the mythic-metaphysical concept of contemporary, authoritative circles Jewish nationalism and on its associated have I found any express statements concepts, such as “the sanctity of meant to diminish the severity of the Israel,” “the congregation of Israel,” consequences of this sin, or to “bring it “the purity of the nation of Israel,” into balance” and return the idea of “the originality of the nation of Israel,” wasteful emission of seed to its and, conversely, “the impurity of the “normal” dimensions, even though we

8 Yosef (Yoske) Ahituv, “Tsni`ut bein mitos le-etos” [Tsni`ut between myth and ethic], in Ayin le-tovah: du-siah ve-pulmus be tarbut yisra’el [Ayin le-tovah: conversation and polemic in Israeli culture: Festschrift for Tova Ilan’s seventieth birthday], ed., Nahem Ilan (Tel-Aviv: Ha-kibbutz Ha-me’uhad and Ne’manei Torah Va-avodah, 1999), p. 248.

Meorot 7:2 Tishrei 5770 Biala 6 can find in the past authoritative writers boys, there is no recognition of a “middle who expressed themselves in such ground,” what adults might refer to as terms.9 “normality,” in relations between the sexes. There is no effort to legitimate—and, a The Zohar declared that the world could not fortiori, no effort to promote—personal ties be redeemed as long as the sin of wasteful between men and women. Although most of emission of seed continued to exist, and the the respondents, I believe, live in mixed prohibition on that act has come more and societies, they make no attempt to strengthen more to be seen in some national-religious the boys’ confidence in their capacity to circles as a basic commandment essential to maintain basic, moral, and proper ties with the establishment of male religious identity. people qua people, ties that enable one to live (Some rabbis have found the effects of its by the values of equality, human dignity, and a violation in various events, such as the attacks degree of rationality—values that should mark of September 11 and even the withdrawal from religious Zionist society. Gush Katif.) The sin causes some who succumb to it to feel so guilty that they A noteworthy exception to the foregoing are consider leaving the fold and giving up the comments of Rabbi Moti Fromer of the religious life altogether. hesder yeshivah in Maàlot, responding to a questioner who describes his difficulties in It is clear to anyone who reads the “guidance” refraining from masturbation and, in light of material in the responsa directed to boys that that, even wonders whether he ought to seek a we are not talking here about cruel or willful relationship with a girl who does not observe efforts to cause them pain or make them tsniùt rather than with one who does. miserable. The severe and demanding tone characteristic of these responsa is tempered by First of all, relax; for you are, thank considerable empathy and identification with God, a healthy fellow. It is very the struggle and pain. I have no doubt that the important to be aware that you are able, popularity of these responsa attests to the with God’s help, to establish a responsiveness the boys find among these household and take a wife; there are rabbis, which is unavailable to them elsewhere. some who cannot do that. Beyond that, relax; for the problem is not We likewise must be aware of the halakhic exclusively yours. The large majority of thicket in which the rabbis find themselves: bachelors, including religious ones, feel they do not want to waive the various compelled to masturbate; it happens to prohibitions nor do they believe they can, but numerous men, until you meet a neither do they want to refer their questioners modest and good young woman with to psychological therapy, which often belittles whom you will maintain full relations, the values of the halakhic world. in family life. You will then neither need nor want to masturbate, and will But what is missing from these deliberations, I want to preserve the seed for its true believe, is simply—and importantly—a sense purpose…. Though almost all succumb of proportion. In discussions of tsniùt for to masturbation in their youth, our

9 Id., p. 241. Ahituv goes on to cite some examples of such decisors.

Meorot 7:2 Tishrei 5770 Biala 7 sages of blessed memory viewed it that authority the result of the rabbi’s greater negatively, primarily so that a man knowledge? His superior personal qualities? would seek a wife and marry and so as His status as a representative of the Torah? Or not to make it possible for a man to his greater “closeness” to God, as a result of satisfy his urge with free masturbation, which he knows the supernal mysteries? in which case he would have less of a desire to marry and raise a family. And National religious youth, raised in so, to energize yourself to take the environments ostensibly valuing a degree of initiative and marry, you should try to autonomy and freedom of thought, are avoid masturbation to the extent increasingly turning to rabbis on responsa possible, reducing its frequency websites with questions that are not necessarily gradually, for it is impossible to halakhic. The formulation of the question overcome it suddenly, in one day. often suggests the questioner is seeking Once you’ve diminished the frequency, spiritual support, encouragement and if it again happens that you masturbate, explanations of life. The rabbis respond don’t be too upset. Allow life to go on, sincerely, on the basis of their life experiences remain normal and happy, maintain and the “spirit” of the ideology of faith to your optimism, study Torah, read which they adhere. These responsa, which psalms and pray, immerse occasionally sometimes incline to stringency, suppress in a miqveh, and don’t go crazy….And critical judgment and independent thought. God will send you, if you seek, a proper As one who personally knows some of these match. And it is clear that you should rabbis, most of whom grew up within religious seek and find a modest, virtuous, and Zionism, I find that this phenomenon—in God-fearing young woman. 10 which some of the respondents make Our educational task as religious adults living themselves into admorim** of some sort for the in a mixed society (even with varying degrees community in general and its youth in of exposure to the opposite sex) is to give particular—borders on the pretentious and youth an accurate view of reality in all its even insolent. At times, their responsa complexity. We must enable young people to approach the absurd. uncover the difficulties and give voice to the One of the responsa under the heading questions that trouble them, and we must “Tsni`ut” on the Kipa site involves the examine, together with them, the ways in following question, posed by a girl named which one can live one’s life in a mixed society, Shirel:11 recognizing that the sexual impulse will have a legitimate place in one’s personality, but that Greetings, honored rabbi; my name is controlling it is not the central concern of our Shirel. lives, the essence of divine service, or our It often happens that we discuss the existential justification. question of a second piercing [of the ear—T.B.]. The question is whether it 3. Rabbis Who Know God’s Will is forbidden as a matter of halakhah or One who directs a question to a rabbi does so only as a matter of the spirit of in recognition of the rabbi’s authority. But is halakhah.

10 http://www.moreshet.co.il/web/shut/shut2.asp?id=21815. ** Admor (pl., admorim) is an acronym for the Hebrew honorific “our lord, teacher, and rabbi.” It is usually used to refer to a Hasidic rebbe whose disciples look to him not only for halakhic answers but for authoritative guidance in all areas of life.— translator. 11 http://www.kipa.co.il/ask/show.asp?id=82780.

Meorot 7:2 Tishrei 5770 Biala 8 Hayyim, a member of the staff of Yeshivat Har A similarly authoritative approach with respect Etzion, replies: to tsniùt can be found in Rabbi Aviner’s book Àm ke-lavi. Published many years ago, the In the book of Leviticus, the Torah book does not typify a new spirit, but it laid commands us “You shall be holy,” and the foundation for a view of things that has Nahmanides, in one of his most become central. It deals with numerous famous Torah interpretations, says the responsa, some pertaining to matters of tsniùt, meaning of that is “sanctify yourself and Rabbi Aviner speaks of the divine source through what is permitted to you.” of the norms of tsniùt. Although he takes a What does that mean? We know that contrary view in another responsum, as we there are two levels to our lives as shall see, the one I am about to cite says people who observe Torah and something about his approach. commandments: the level of “dry” halakhah, which says clearly what is In responsum 329, in which he considers permitted and what is forbidden, and “depth of décolletage,” he writes: “all these are the level customarily called “the spirit not matters that depend on social conventions; of halakhah,” which tells us, in essence, rather, they pertain to direct divine ordering of to imagine that the Holy One blessed reality.”12 In the ensuing responsum, however, be He Himself is standing directly dealing with “tsniùt as related to sleeves,” he before you and watching what you are argues: “In contrast to the view of many that doing. Would He be pleased with you? the laws of tsniùt are fixed and absolute, the Would He be indifferent? Or would He truth is that they change in accord with the genuinely have no problem with it? times and social reality.”13 “Sanctify yourself through what is I do not mean to argue with Rabbi Aviner; permitted to you” tells you [to consider rather, I want to consider the spiritual and the issue in these terms]: Sure, it is intellectual message conveyed by these sorts of nowhere written that one may not place directives. a second earring in one’s ear; indeed, nowhere is it written that it is forbidden It seems to me that the modern responsa to place a third or a fourth; but then genre, as used by rabbis and questioners, what? Does that mean it is permitted? adheres to a pattern that makes it seem to be Think honestly, is the Holy One simply a sort of conversation between the blessed be He pleased with that? parties. As a practical matter, however, the Everyone must answer that question pattern allows each of the parties to reiterate honestly, even though it is a bit its positions without reassessing them and difficult…. without the connection between questioner and respondent bringing the respondent to the The respondent speaks casually, making no use point of having to revisit his wording and of halakhic terminology. Nor does he explain ideas. Because the questioners are ostensibly the effects of fashion on the culture that is treated personally, even warmly, they are apt worthy of adoption within religious society. not to recognize that their problems are He enlists the Holy One blessed be He inherent in the modern halakhic and political- Himself, in all His glory, and transmits the religious system and that they are denied a “official message” that He “is not pleased with methodical response that would require the that,” a response that seems to me to demean rabbis to self-critically reassess the issue of both the questioner and God. running a modern, mixed, religious society.

12 Aviner, Am ke-lavi (above, n. 5), p. 287. 13 Id., p. 288. Additional contradictions of this sort appear in other ensuing response in the book.

Meorot 7:2 Tishrei 5770 Biala 9 The sense I have tried to convey here is that the textbook we wrote in Kolech for twelfth- the subject of tsniùt has not been considered graders, both male and female, in religious high with true tsniùt, whose primary meaning is schools. The textbook was entitled “Gender self-limitation and consideration of the other. and Family in Judaism,” and the chapter offers I am not referring to the almost pornographic a different educational conversation on the aspects of the tsniùt directives that go into subject. I do not mean to present it as a great detail about which of a woman’s limbs, complete alternative to education for tsniùt; garments, and actions may be sexually arousing rather, I want to use it to offer some additional to men. That critique has been heard for some perspectives and attitudes that may become a time now in certain national-religious platform for the new conversation we must educational circles, and we also have heard develop. criticism of the phenomenon that most education for tsniùt or, at least, for family life, For at least the past twenty years, the large is provided in educational institutions solely to majority of twelfth-grade girls in all religious girls, and by rabbis. high schools and ulpanot in Israel have been tested on a unit of study called “marriage and As I have argued, the tone with which family,” included in the Oral Torah guidance is provided and questions are curriculum.14 As graduates of religious-Zionist answered is often marked by certainty and educational institutions, my fellow members of authoritativeness even where, in my judgment, Kolech and I have found that we all still bear the they are not warranted; and the substance of wounds of tsniùt education even though many the responsa is unduly inclined to stringency. years have passed. We decided to deal with the There is genuine concern about the distress felt issue and have developed two programs for by these young people, but they are still religious high schools, yeshivot, and ulpanot that regarded as childish and dependent, and no treat these issues from a religious feminist effort is made to enhance their critical thinking perspective or independent decision making. These attitudes are evident both in the responsa’s lack The current curricular unit, whose purpose is of citations (something that follows as well to prepare the girls for their imminent entry from the nature of internet responsa) and in into Jewish family life, is highly problematic, a their patronizing language and style. The fact that which the Education Ministry knows. questioners, to be sure, are shown love and a The unit is grounded on patriarchal premises certain sort of support, but these emanate from and focused on transmitting limited halakhic a place in which the rabbis reserve to information in a number of areas. Studying the themselves total power and control over the unit left a very bitter taste in the mouths of conversation and its outcomes. most of those I spoke with. In the course of the lectures I deliver on this subject, I find 4. A Different Approach—A Look at an again and again that women who are strangers Alternative Program of Studies to me turn to me in tears, telling me how depressing they found their study of this unit I will now try to present the principles that in their youth. They may have been pained not guided us in writing the chapter on “Tsniùt in only by the unit itself but by the absence of any

14 Israel’s educational system is highly centralized. The various educational streams are run directly by the Ministry of Education, which dictates the curriculums to be studied and the matriculation exams to be taken by the end of 12th grade. Any curriculum – including curricula in Talmud, Jewish philosophy and other religious subjects—must be approved by the relevant authorities in the Ministry. The textbook we were writing aimed to constitute the basis for one matriculation exam in Oral Law.

Meorot 7:2 Tishrei 5770 Biala 10 mature, intelligent, and lucid conversation on After looking in depth at the way halakhah has the subject—an absence that, as a practical confronted the status of women in Judaism in matter, affected their attitude toward it. It is general, we turn to the standing of man and worth noting that adolescent boys of the same woman in the world of the family. We age receive no formal preparation of any sort examine the sources dealing with intimacy, with respect to marriage and family or related love, marriage, divorce, and parenthood from a subjects such as sexuality, love, or procreation. perspective that simultaneously tries advance the tendency toward equality while reading the The first principle we set for ourselves in texts honestly and with principled deference to Kolech as we set out to develop the unit on the Jewish tradition. “Gender and Family in Judaism” was that it would be directed to twelfth-grade boys and Only in the final part of the program do we girls alike.15 It was clear to us that whatever deal with sexual relations, tsniùt, sexual girls needed to know about the subject was violence, and menstrual impurity. In treating something boys needed to know as well. We the various subjects, we raise gender-related assumed that the very exposure to the problems and suggest ways of dealing with materials would convey to boys the need for them on the basis of Jewish sources (rabbinic responsibility and maturity in connection with texts, responsa, and others). these subjects, and that boys should be taught that they can and must bear equal Various principles guided us in writing the responsibility in these areas. chapter on “Tsniùt.” First was the need to present consideration of tsniùt as a In the course of dealing with the halakhic superstructure that builds upon a basic aspects of relations between the sexes (tsniùt, recognition of the legitimacy of sexuality. In betrothal, menstrual impurity, etc.), we tried to the textbook’s preceding chapter, on offer an egalitarian Jewish perspective on “Sexuality,” we emphasized Judaism’s anti- gender-related questions, firmly believing that asceticism. In the chapter on “Tsniùt,” we Judaism had to make such a perspective tried to consider sexual desire as natural and possible and that it could foster it. legitimate and, as such, as something that exists in women as well as men and as having a The first part of the curriculum considers destructive potential in both. feminine and masculine constructs in general and in Jewish sources in particular. It also In the first part of the chapter, we presented points to the implications of those constructs the phenomenon of making the other into a for the standing of women in society in general sexual object and sought to convey the and religious society in particular. message that all people, men and women alike, have sexual urges and all therefore bear the The second part expands on the subject of responsibility to strive to avoid sexual women’s standing in the religious world and objectification of others or of themselves. examines, on the one hand, examples of the Using stories from the Talmud, we taught that spiritual possibilities open to women discussed attempting to use another as a sexual object is at length in the classical sources (Nazirite forbidden in all circumstances (BT Berakhot vows, prophecy, prayer, etc.) and, on the other 61a; BT Sanhedrin 75a) and we emphasized the hand, the problematic status of women with message that every person is responsible for respect to time-bound positive his or her own tsniùt (BT Taànit 23b-24a). commandments, Torah study, and standing to We aimed to establish the ethical recognition appear as witnesses and assume leadership that the desired relationship between people is positions. to see every person as a complete world,

15 The unit was written by Rabbi Barukh Kehat, Rabbi Dr. Ariel Pickar, Dr. Hannah Kehat, and me; it was made possible by an initial grant from the Jewish Agency. Meorot 7:2 Tishrei 5770 Biala 11 possessed of body and emotions, sensations Conclusion: An Alternative Conception of and thoughts, and to convey the importance of Tsni’ut honoring the freedom and existence of every person as one created in the image of God. I would like to quote the conclusion of our curriculum on Ts’niut: The conduct of “normal” activity in which men and women share the same physical Tsniùt is a way of acting that should spaces requires a degree of tsniùt, and we tried characterize every Jewish man or woman. to clarify that the tsniùt is the responsibility of It means that each one of us must adopt a the one who is “looking” and not of his or her certain degree of humility and of concern object. In doing so, we made use of halakhot for the other, in light of our recognition of and talmudic stories and of the responsum by God’s presence in the world and of the R. Ben-Zion Me’ir Hai Uziel, dealing with the existence of people other than me. participation of women in elections for public Recognizing the differences in other office (Resp. Mishpetei uzzi’el, vol. 4, Hoshen people, their needs, and their desires mishpat sec. 6). requires that we not always occupy “center stage” and not measure the other We also presented the historical perspective exclusively with reference to ourselves and that describes changes in the status of women our needs and desires. We must make it and their influence on halakhic decisions possible for the other, for others, to be regarding relations between the sexes (R. themselves, and we must encourage them Ovadia Yosef, Resp. Yabià omer, part 4, Orah in that. hayyim, sec. 13). Conduct marked by tsniùt will never The goals we set for ourselves in writing the demean or undermine the self-image of the unit were to offer a conversation on the other. Those who act with tsniùt will not subject and not to fix rules. The usual method arouse the jealously of others through in religious educational institutions, both more ostentatiousness, and they will avoid enlightened and less enlightened, is to deal weakening or frightening others through with these matters by setting rules or studying arrogance or rudeness. For example, in a the halakhic rules; more liberal institutions conversation or in a class, meticulousness allow for a degree of back and forth discussion about tsniùt will be expressed by allowing with the students about the rules. In contrast the other to express himself and assume a to that approach, we sought to go beyond the position of equal value. reduction of tsniùt to rules and to allow Observance of sexual tsniùt is part of the concepts, emotions, and additional demand that one conduct oneself with perspectives to come to the surface. tsniùt in all aspects of one’s life in this world. As we have seen in the various Again, instead of confining the conversation to sources, there exists in every one of us an strategies for confronting the sexual impulse impulse to see the man or woman standing (regarded as threatening and uncontrollable), before us as a sexual object; and there we sought to focus on strengthening the sense sometimes exists an impulse to present that one is capable of maintaining human ourselves to the man or woman before us relationships with another person to whom as entirely or primarily a sexual object. one is not married. In contrast to seeing the other primarily as a sexual object, we tried to The sexual component of our selves is emphasize the concepts of personality, soul, important and blessed, but we must take and self-control. care not to place it alone at center stage in

Meorot 7:2 Tishrei 5770 Biala 12 the connections we form with others. important and central “entry pass” into society. Connections of that sort constitute Simply put, social pressures to appear sexy “objectification” (that is, they involve (and thin) are too strong to bear and have seeing the other or presenting ourselves penetrated every sub-culture within western exclusively as a sexual object) and society. disregard the full range of the personality of one created in the image of God. Tsniùt is a mechanism and category that allows Sexual tsniùt, accordingly, does not mean us to examine these phenomena critically, from nullifying or even weakening the sexual a bit of a distance, and ask ourselves how we impulse; rather, it means assigning it its can control the destructive and negative balanced place within the full scope of our tendencies of this revolution and how we can existence as human beings. take from it what is appropriate. Western society, which during the past century Sexual tsniùt is equally binding on men and has undergone a “sexual revolution,” has women. Every person must take responsibility eliminated taboos against interest in sexuality. for his or her sexuality and not take advantage It instituted a process of “sexual liberation” of or deprecate the sexuality of another person. that made possible discussion and analysis of Women must take care to avoid exploiting the various topics related to human sexuality, and sexuality of men, and men must take care to it permitted sexual activity that had been avoid exploiting the sexuality of women. In forbidden or considered indecent throughout contrast to the concept that requires the other pre-twentieth-century history. to limit himself or herself in order to avoid On the one hand, that revolution brought causing me difficulty or complicating my considerable blessing with it: it raised the struggle with my impulse, tsniùt is an action I awareness of women’s sexuality, needs, and take toward myself, an act of self-restraint, desires; it made it possible to recognize and sensitivity, and concern taken as a result of deal with harassment and sexual abuse; and it maturity and health. eliminated false, even painful, stereotypes regarding the sexual conduct of human beings. As a human being, each of us is a single being On the other hand, sexual liberation took place combining body and soul, and it is as such that during the course of a century in which many we are invited to serve God. Through body fundamental social and family values were and soul together, we can express our undermined, and it brought about profound religiosity and our spirit. ethical confusion. A Postscript on Practice During the twentieth century, science came to offer an array of simple and accessible birth The Tsni’ut curriculum I have described at control measures that severed the necessary length here was completed several years ago. It connection between sex and procreation that met with positive responses, at times very— had existed until then and allowed for a new and surprisingly—positive, among Religious attitude toward sex. Another factor Zionist educators and within the Education influencing our attitude toward sex in a Ministry itself. More work remains to be done, dramatic way is western economic policy, both to secure the approval of the Ministry, which promotes aggressive sales and marketing and to print and promote the curriculum of various products, including those that among educators. Sadly, once the initial start- promote the body and sexuality. All these up grant for the project was finished, strengthened the attitude of sexual exhaustive fund-raising efforts in both Israel objectification between men and women and and the U.S. came to naught and the project led to the well-built body becoming and was shelved just when it was poised to take off.

Meorot 7:2 Tishrei 5770 Biala 13

REVIEW ESSAY

Life Values and Intimacy Education:

Health Education for the Jewish School

by Yocheved Debow; Anna Woloski-

Wruble, contributing editor

Jeffrey Kobrin

Abstract: Yocheved Debow and Anna Woloski-Wruble's curriculum, Life

Values and Intimacy Education: Health Education for the Jewish School, fills a vital and unique niche. They comprehensively approach the issues of

of sex and sexuality, in addition to the larger areas of both

interpersonal behavior and self-referring behavior. Indeed, the goal

of the course, as its title indicates, is to teach “life values,” only a

Discourse Orthodox Modern of Forum A M e o r o t portion of which relate to sexuality.

Biography:

Rabbi Jeffrey Kobrin is incoming Principal of the Northshore

Hebrew Academy Middle School in Long Island. He previously served as headmaster of the Ramaz Middle School in New York City.

A Publication of Yeshivat Chovevei Torah Rabbinical School

REVIEW ESSAY Life Values and Intimacy Education: Health Education for the Jewish School by Yocheved Debow; Anna Woloski- Wruble, contributing editor

Jeffrey Kobrin

In compiling, Life Values and Intimacy Education: the course, as its title indicates, is to teach “life Health Education for the Jewish School, Yocheved values,” only a portion of which relate to Debow and Anna Woloski-Wruble have sexuality. Indeed, we should note that Judaism performed a remarkable service for Jewish places such issues firmly within the larger educators and Jewish parents alike. The context of daily life and everyday values, rather curriculum they have developed fills a vital than pigeonholing or stigmatizing them. The niche: In an era of children’s overexposure to authors have therefore designed the course to various forms of media and their begin in grade three, rather than waiting until corresponding values, both yeshivot and parents the onset of puberty, which allows student and must come up with antidotes to the barrage of teacher to develop both a vocabulary and a images and ideas that envelop children of comfort level with issues relating to impressionable ages. Although one could interpersonal relationships, communication, argue when exactly a child stops being of and shared community values (among other “impressionable age,” the target age range for topics) before the issues of sexuality even this curriculum is one of specific physiological become apparently relevant to the student. and psychological development, and is particularly ripe for addressing these issues. As presented in the current volume, the course has been field-tested at various schools in To my knowledge, no such material exists in grade levels four through seven.1 As such, the the Modern Orthodox curricular library. While authors do not merely suggest a theoretical set various yeshivot and day schools have designed of lessons; the presentations and organization their own curricula for middle school-age or of the curriculum has been refined since its junior high school-age students, I am unaware initial introduction. As the authors note in of such a comprehensive approach not only to their forward to the grade six lessons, changes issues of sex and sexuality, but also to larger were necessitated upon realizing that grade six issues in both interpersonal behavior) (mitsvot boys and girls reacted differently to different ben adam le-havero) and self-referring behavior lessons.2 As such, the authors do not merely (ben adam le-atsmo). It is important to note that suggest a theoretical set of lessons; the the scope of the course extends far beyond presentations and organization of the mere “sex education.” The authors do not curriculum has been refined since its initial embed issues of sexuality amidst the rest of the introduction. As the authors note in their curriculum in order to make them more forward to the grade six lessons, changes were palatable or easily taught: rather, the goal of necessitated upon realizing that grade six boys

1 p. 17. 2 p. 6.2. Note that the book is paginated with new sections for each grade’s curriculum.

Meorot 7:2 Tishrei 5770 Korbin 2 and girls reacted differently to different whether either of these approaches reflects the lessons.2 That the curriculum is based on Jewish view, and why or why not. Students actual classroom experience brings comfort to then discuss their reactions for the remainder educators contemplating its introduction or of the lesson. The authors provide both attempting to present it to parents or teachers. talking points as well as sources for the teacher While some topics will elicit less facilitating this discussion. The lesson squeamishness than others in the eyes of concludes with the teacher passing around a potential stakeholders, the field testing “question box” to allow students to improves both the quality of the instruction of anonymously comment upon or question each lesson as well as its marketability. issues that they did not feel comfortable addressing openly. The topics covered in Life Values and Intimacy Education: Health Education for the Jewish On paper, the authors have crafted a model School can be classified into three groups: lesson: students are addressed through a variety topics directly related to sex and sexuality; of modalities; the instructor fosters guided and topics relevant and related to—but not limited goal-oriented discussion; and pacing is to—sex and sexuality; and those unrelated to maintained by creating a balance between the sex and sexuality. A brief look at an example introduction and the opportunities for follow- of each category will help the reader gain an up through the “question box.” That follow- appreciation of the scope of Debow and up on the part of the teacher is crucial, both Woloski-Wruble’s work. for the students’ own edification as well as for emphasizing the seriousness with which this The topic of sexuality itself is dealt with in course must be taken. Indeed, Debow and separate gender classes, and the curriculum Woloski-Wruble understand that lessons in this introduces the topic in the sixth grade. The curriculum must be constructed and taught authors begin this unit, as with all units, with a with as much rigor as those of any traditional list of lesson goals, which include students subject. Even though topics such as sexuality learning “that Judaism’s overall approach to will require less salesmanship on the part of the sexuality is positive as long as it is expressed in teacher, students will need the seriousness of the right context,” and “why Judaism sets a the subject matter impressed upon them— standard of sexual interaction so different from perhaps through more traditional academic that of the modern Western world.”3 The means, such as essays, tests or other forms of authors then give a brief suggested script for assessment—in order to insure that students teachers to introduce the topic to their classes. understand that what they learn in their “life The introduction asks students to draw on values” class is as important as what they learn previously learned listening skills and to in math or in mishnah. understand the importance and potential long- range impact of such a conversation. The The second topic category is those issues lesson continues by asking students to define related to but not limited to sex and the term “sexuality” and to discuss the various sexuality. Media awareness is one such topic. definitions suggested. They are then provided Since it is vitally important, it is scaffolded with two “approaches” to pleasure, which are across several years of the Life Values either distributed on paper or put up on the curriculum. Debow and Woloski-Wruble board: “Living by the Pleasure Principle” and introduce the topic to classes in both third “Pleasure is Bad.” Students are asked to and fifth grades. The goals of these lessons respond—in writing—to the simple prompt of are, once again, straightforward: to “identify

3 p. 647

Meorot 7:2 Tishrei 5770 Korbin 3 strategies used by media to make things appear The third category of lesson in the Life Values true,”4 and to contrast the messages of the curriculum is one that has no direct bearing on media with those of Torah. The teacher issues of sexuality, but which is vital for presents several products being sold in various adolescents and pre-adolescents. Educators television ads and asks students to identify nowadays often complain that many of the strategies that advertisers employ in these topics that they teach ought to be taught by commercials, such as humor, the use of parents to their own children at home. While fantasy, and sexuality. Students are presented some of the topics in this category may well be with a number of classic optical illusions to included on the list of such topics (we will look demonstrate that what they see may not be at an example below), some are beyond the what actually exists. Suggested sources for a ability of the average parent to discuss conclusion range from the Midrash Tanhuma meaningfully with his or her child. For in Toledot (which discusses how one’s eyes are example, one unit in the seventh-grade not always controllable and see things that are curriculum addresses the issue of eating not good for one to see5) to Roald Dahl’s disorders, teaching students to “be able to poem “The Oompa Loompas on Television.”6 identify warning signs of eating disorders” and The authors offer as much leeway as possible “that while the media emphasizes the in attaining the stated goals of each lesson, and importance of how one looks, [students] offer a wide spectrum of both sources and should not let this be central to their identity.” techniques to arrive at those goals. The authors actually recommend that this lesson be presented by someone who suffered Another example of a topic related to but not from an eating disorder, to better present the directly connected to sexuality is introduced in struggle. The authors also correctly emphasize fourth grade, and is called “Finding Help: that both boys and girls need to hear this Knowing When and How.” Students are asked presentation, if only to sensitize the boys “to to identify the “circles” in which they live and the potentially dangerous power of their words to identify adults who could help them should and the extreme sensitivity of some girls to they need it. Role-playing ensues so that being teased about their bodies.”8 Such a topic students can practice speaking out to others in must be addressed in schools. Parents are situations that emulate life, such as a parent often unaware of such issues in their own who dismisses a child’s opening discussion of children until far too late. While many schools encountering difficulties in life or the choose to cover such material in parenting classroom.7 The pedagogic technique is evenings or in similar fora, the idea of excellent: enacting the actual situations in front including it as part of an overall approach to of the audience of the rest of the class enables life choices and their underlying values makes students both to put themselves through the the topic that much more relevant and motions of such a difficult conversation in a powerful.9 safe environment, and also allows them the While eating disorders may be an issue that support and influx of ideas from others in the needs to be covered by professionals, the room when they are stuck. curriculum also includes such social skills

4 p. 568 5 “ro’eh hu she-lo le-tovato” 6 p. 5.71. 7 pp. 4.48- 9. 8 p.7.60. 9 The authors do suggest the alternate possibility of conducting this lesson as a joint mother-daughter program, possible with a recovering anorexic and HER mother, which is a fascinating idea.

Meorot 7:2 Tishrei 5770 Korbin 4 topics as “Learning to Listen,” which can be practical tips for parents. Teachers could teach handled effectively by the school faculty. Life these lessons for parents for the parents’ own Values is a unique curriculum in that it edification as well as for that of their children. manages to integrate the practical and Torah values. As an example, in the goals of this Indeed, acting in loco parentis, the Life Values lesson, the authors write that not only will curriculum instructor is as important as the students “practice listening without material itself. As the authors note, it is of interrupting or tuning out,” but they will also vital importance that these lessons be taught to “understand that listening to another person is students by teachers they know and trust— a way of appreciating the Tselem Eloqim (Image both to encourage comfort of discourse and to of God) in them.”10 This integrated impress the importance of the subject matter philosophy is followed through in the lesson. upon the students. As the authors note, After viewing a clip from Disney’s animated Brother Bear, students are asked to discuss The unspoken message is that religious examples of improper or inadequate listening, educators are not only unafraid to talk both in the clip and then in their own about these issues, but they actually experience. Students are taught the have significant messages that they are 13 importance of communication through body willing to share. language as well as through words, and are Yet not every rebbe or morah is qualified to taught the fundamental principles of “active teach this course. Those teachers who are listening.” Students are then divided into most comfortable when a lesson is grounded in triads and alternate as speakers, listeners and a particular text, for example, may find the observers. This writer did not attempt such an free-flowing facilitated discussion that many of exercise until attending a professional these classes require (especially in the older development program in 2008; to afford grades) different from what they are twelve-year olds such an opportunity is a comfortable doing in a classroom. When a wonderful experiment. The lesson concludes teacher realizes, as the authors point out, that with a number of quotes relating to good “[o]ften, this is the first opportunity students listening that the instructor can utilize at his or have had to talk about these kinds of topics in her discretion.11 an adult-facilitated setting,”14 the pressure to perform—and connect meaningfully with Although in the past such life skills were often students—only increases. The authors taught or modeled in the home, this is no therefore caution that not every teacher may be longer consistently the case. Schools need to right to teach this curriculum, offer training for supplant the roles formerly held by parents or those designated to teach the class, and stress grandparents in modeling such social skills— the preparation that they feel is invaluable.15 and what better way to do so than with the inclusion of Torah values? One wonders, Teachers who undertake to teach the course though, if such lessons would not also make will enjoy the accessibility of the material. excellent material for “parenting evenings,” Whenever possible, Debow and Woloski- programs offered by schools or synagogues to Wruble use pop culture references that their communities that offer theory and students will find familiar (such as characters

10 p. 6.13. 11 pp. 6.14-15. 12 See, for example, Robert Evans, Family Matters (Jossey-Bass: San Francisco 2004), pp. 9 – 15. 13 p. 25. 14 p. 23. 15 p. 25.

Meorot 7:2 Tishrei 5770 Korbin 5 from the Shrek films) as well as those their curriculum, as the celebration of their own and teachers will enjoy re-introducing to their classmates’ semahot takes some two years of classrooms (such as clips from Marlo Thomas’s their lives. Free to Be You and Me). The trigger films that the authors recommend (although, as they A young adolescent, in the throes of various wistfully note, are unable to provide emotional and physiological changes, lives in inexpensively without violating copyright) the moment, with little thought to or allow the introduction of topics such as understanding of the long-term ramifications friendships and stereotypes in a lighthearted of thoughts, speech, or actions. What then and open way. Teachers must then channel does a concept such as qabbalat ol mitsvot mean the openness fostered by these triggers into a to one in such a stage of life? Perhaps this meaningful discussion. stage of life, when a child cannot think beyond the next few days, hours, or minutes, was From a developmental perspective, many of specifically chosen by Hazal as a time to focus these topics are immediately relevant and on responsibilities beyond themselves, whether meaningful. The inclusion of such topics as to others or to God. Such thinking, however, “Becoming a Bar / Bat Mitzvah: New is beyond the scope of the current discussion. Responsibilities” in grade six is obvious, but the fact that discussions of accepting new Overall, what distinguishes the Life Values challenges and rising to meet them is included curriculum is its holistic approach to the in a curriculum that also addresses issues of material covered.17 Like many more fully sexuality makes an important point, one whose realized curricula, it is scaffolded in its subtlety hopefully would not be lost on middle construction: i.e., ideas and subjects introduced schoolers. in an elementary fashion in early grades are returned to and expanded upon in older The authors cleverly and correctly bring all of grades. Students who learn about “Being the issues of this milestone into the discussion, Good Friends” in fifth grade18 learn about asking not only “What does being a Bar / Bat “Belonging and Not Belonging” in grade Mitzvah mean to you?” but also “What aspects eight.19 The challenge for teachers is getting are you anticipating and what are you students to recall earlier discussions of topics, dreading?” as well as “Does this event in your although one would hope that the relevance of life feel imposed upon you, welcomed, or and interest level in the material would help both?”16 At a point in their lives when many students recall the earlier classes with greater students want to feel invisible or unnoticed, ease than they would a grammar or the ritual of their simhah pushes them forward mathematics skills lesson. into what is for many an unwanted moment in the spotlight. To acknowledge and openly It will undoubtedly be interesting to watch the discuss these issues is something that a teacher evolution of this curriculum as it is adopted by is uniquely qualified to do, as much of the more schools and adapt it to their individual pressure to succeed in the Bar or Bat Mitzvah needs. All curricula evolve with time, further “performance” that students feel comes from field testing, and the input of individual their parents. This is a vital piece in the instructors as they fine-tune lessons to their

16 p. 6. 26. 17 See the authors’ own citation of J.S. Hyde and J.D. Delamater’s work Understanding Human Sexuality (University of Wisconsin: Madison 2003) in their article “Life Values and Intimacy Education: Methods and Messages” in Gender Relationships in Marriage and Out, Rivkah Blau, ed. (Yeshiva University Press: New York 2004), p. 245. 18 pp. 5. 29 – 5. 31. 19 pp. 8. 16 – 8. 19.

Meorot 7:2 Tishrei 5770 Korbin 6 own needs and constituent groups: how this reflection and thinking beyond the immediate. revolutionary new curriculum appears in ten or This occurs for reasons both psychological and even five years’ time will no doubt make for a physiological.20 Nonetheless, children of this fascinating discussion of its own. Perhaps the age are faced with an overwhelming array of authors could maintain a website or blog for options and information. The authors directly those instructors looking to post or query address this issue, in such lessons as an eighth- regarding their own modifications to the grade lesson called “Who Am I?” which asks curriculum as presented. No doubt other students to identify new aspects of their teachers would benefit from alternate triggers, personalities heretofore unseen and to think different ordering of lessons or lesson about what they might want to change in elements, and input on what succeeded and themselves.21 Such self-reflection is a key skill what did not, among other potential postings. for students to develop as they look ahead to the teenage years and the further expansion of With every curriculum, teachers, administrators options and access to information that high and parents alike must determine when and school provides. If the course gives them a how to gauge success. Unlike a math or vocabulary to cope with the decisions they will mishnah class, there are no standardized or even make as teens (and beyond) and gives them teacher-generated tests that will determine if human resources in the teacher who teaches values have been internalized after exposure to them the material, then the curriculum will a values curriculum. One would also not wish have proven successful. to set up a control group of students who would not be taught the curriculum alongside a Although the actual published curriculum is group that was and monitoring the behaviors remarkably accessible to both teacher and and attitudes of each group for the years that parent, this reviewer found the pagination followed. How many years would provide somewhat awkward to navigate. The authors meaningful data? If one believes in the value clearly felt that restarting page numbers for of the curriculum, would one risk not exposing each grade would make reference easier for the control group to its merits, simply to teachers. If so, I suggest that the lessons be obtain data over years of attitude assessment? bound in a loose-leaf where individual lessons Clearly, this curriculum must and will be could be removed; in a single paperback book, further refined in the field. Determining its some may find it jarring not to have straight success, though, will prove more difficult. pagination from start to finish. Readers are urged to consult the authors’ article in the Orthodox Forum’s volume, Life Values and Intimacy Education is a much- Gender Relationships In Marriage and Out (see needed, finely tuned and tested, comprehensive note 17), for a summary of the reasons for and curriculum. As the needs of students and underlying theory beneath the course. teachers change, Debow and Woloski-Wruble If adolescents and pre-adolescents can be will no doubt feel the need to revise, rewrite brought to a level of self-awareness through and further improve this very impressive initial exposure to the Life Values curriculum, the offering. Educators, parents and students all course will have attained its goals. The target owe the authors, as well as those involved in age for the bulk of the key lessons (both those the Tzelem Project at Yeshiva University’s covering sexuality and those covering other Center for the Jewish Future who sponsored topics) is not one generally known for self- this publication, a great debt of gratitude.

20 See, for example, The National Institute of Mental Health Report “Teenage Brain: A Work in Progress (Fact Sheet)” at http://www.nimh.nih.gov/health/publications/teenage-brain-a-work-in-progress-fact-sheet/index.shtml. 21 p. 8.8.

Meorot 7:2 Tishrei 5770 Korbin 7