Pub Date : 2023-01-02DOI: 10.1080/15244113.2023.2169507
Jon A. Levisohn
ABSTRACT In their new study, Benji Davis and Hanan Alexander propose a conceptual taxonomy of six types of Israel education. But it is not at all clear that the different types of Israel education are associated with different pedagogies, or indeed, whether they are significantly distinct from each other. Davis and Alexander also propose their own version of Israel education that they call “Mature Zionism,” in which they engage with some important questions about the “liberal-religious Jewishness” that, in their view, characterizes American Jews. But this chacterization may be challenged, and more importantly, the proposed distinction between the six prevalent types of Israel education and the seventh does not hold up.
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Pub Date : 2022-12-04DOI: 10.1080/15244113.2022.2150501
Isa Aron
Barry Chazan, an eminent scholar with a long and distinguished career in the field of Jewish education, has published a short, engaging book entitled Principles and Pedagogies in Jewish Education. In language that is crystal clear, the book serves as a capstone to Chazan’s philosophical writing, rendering it accessible to the nonacademic reader. To make the book even more inviting, Chazan has taken the unusual step (at least in our field) of making a digital copy freely available online through Open Access. Formerly a professor at the Hebrew University, now at George Washington University, Chazan has always had a foot in the world of practice. He has consulted with the Jewish Community Center Association and served as International Director of Education at Taglit-Birthright Israel. In 2008 he and his wife, Anne Lanski, founded the iCenter, where they work with professionals on a range of new approaches to Israel education. What makes this book so engaging is its combination of clarity and passion. The language is cogent and simple, but never simplistic. Chazan’s arguments are rigorous, but his love for his subject shines through, particularly in the final chapter, where he writes: “Being human, Jewish and an educator enable me to work in diverse settings, doing what I regard as the most engaging, exciting, and holy ways to live a life.” (p.128) I imagine a big smile on his face as he wrote, in the Coda:
巴里·查赞是一位杰出的学者，在犹太教育领域有着长期而杰出的职业生涯，他出版了一本引人入胜的小册子，名为《犹太教育的原则和教学法》。这本书的语言非常清晰，是查赞哲学写作的巅峰之作，让非学术读者也能读懂。为了让这本书更吸引人，查赞采取了不同寻常的步骤(至少在我们的领域)，通过开放获取(Open Access)在网上免费提供电子版。查赞曾是希伯来大学(Hebrew University)的教授，现就职于乔治·华盛顿大学(George Washington University)，他总是脚踏实地。他曾为犹太社区中心协会(Jewish Community Center Association)提供咨询，并担任以色列塔利特人与生俱来权利组织(Taglit-Birthright Israel)的国际教育主任。2008年，他和他的妻子安妮·兰斯基(Anne Lanski)创立了中心，在那里他们与专业人士一起研究一系列以色列教育的新方法。这本书之所以如此吸引人，是因为它清晰而又充满激情。语言简洁有力，但从不过分简单化。查赞的论点很严谨，但他对主题的热爱却闪耀着光芒，尤其是在最后一章，他写道:“作为一个人，一个犹太人，一个教育者，我能够在不同的环境中工作，做我认为最吸引人、最令人兴奋、最神圣的生活方式。(第128页)我想象着他在结尾处写道:
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Pub Date : 2022-10-02DOI: 10.1080/15244113.2022.2132758
N. Samuel
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In his landmark essay titled “I, Thou, and It,” David Hawkins (1974/2002) argues that at the heart of education lies relationships between and among teachers, students, and subject matter. Explaining the import of Hawkins’ conceptualization, Miriam Raider-Roth (2017) writes, “Each dyad in this triangle is informed and shaped by the other dyads. The third learning partner of the ‘it’ is what distinguishes this relational dynamic from other types of relationships” (p. 3). Teaching and learning, in this view, rest not only on interactions among teachers and students, but also stand in relationship with rich content. Each of the essays in this issue of the Journal of Jewish Education raises up the importance of some form of “it” in Jewish education. As a collective, they spotlight a range of content-rich materials: anthologies written for use in the Israeli ultra-Orthodox classroom, materials created for the study of Biblical Hebrew in English-speaking communities, and Jewish books written for the American Jewish family and home. Although these articles differently frame the “work” of Jewish education, are situated in different educational milieu, and rest on distinct beliefs about how students and teachers might relate to and learn from content, all explicitly highlight one form of Hawkins’ “it.” In the first article in this issue, Oshri Zighelboim examines how education anthologies used in ultra-Orthodox Israeli schools frame the concept of a chosen people. The title of Zighelboim's work, “You Have Chosen Us from Among all Nations,” draws from Natan Alterman's 1942 poem “Of All the Peoples” (Alterman, 1942/2018). Yet while Alterman's poetry conveys a deep discomfort with Jewish exceptionalism, Zighelboim's work demonstrates the positive valence of the concept of chosenness in ultra-Orthodox educational anthologies. By examining educational resources primarily aimed at a 6th grade audience, Zighelboim captures how ultra-Orthodox anthologies frame religious, ethnic, and territorial separatism, and she illuminates how this framing is both distinct from and related to the ways that the concept of chosenness appears in educational materials of Israeli state and state-religious schools as well. Turning from materials that teach about the idea of chosenness to materials that teach Biblical Hebrew, the second article in this issue, “A Pedagogical Approach to Teaching Biblical Hebrew in American Day “Schools” presents Ziva Hassenfeld's system for teaching students to read, understand, and interpret Biblical text. While Zighelboim offers colorful descriptions of ultraOrthodox Jewish education in Israel, Hassenfeld's materials for the teaching of JOURNAL OF JEWISH EDUCATION 2022, VOL. 88, NO. 4, 259–260 https://doi.org/10.1080/15244113.2022.2153550
大卫·霍金斯(David Hawkins, 1974/2002)在其里程碑式的论文《我、你和它》(I, Thou and It)中指出，教育的核心在于教师、学生和主题之间的关系。Miriam Raider-Roth(2017)在解释霍金斯概念化的重要性时写道:“这个三角形中的每一个二对都是由其他二对告知和塑造的。“它”的第三个学习伙伴是将这种关系动态与其他类型的关系区分开来的东西”(第3页)。在这种观点中，教与学不仅依赖于教师和学生之间的互动，而且还与丰富的内容建立关系。本期《犹太教育杂志》的每篇文章都提出了某种形式的“它”在犹太教育中的重要性。作为一个集体，他们关注了一系列内容丰富的材料:为以色列极端正统派课堂编写的选集，为英语社区研究圣经希伯来语而编写的材料，以及为美国犹太家庭和家庭编写的犹太书籍。尽管这些文章对犹太教育的“工作”有不同的定义，它们处于不同的教育环境中，并且基于不同的信念，即学生和教师如何与内容联系并从内容中学习，但它们都明确地强调了霍金斯“它”的一种形式。在本期的第一篇文章中，Oshri Zighelboim研究了极端正统的以色列学校中使用的教育选集是如何构建选民概念的。齐格博伊姆作品的标题是《你从所有国家中选择了我们》，取自纳坦·奥特曼1942年的诗歌《所有民族》(奥特曼，1942/2018)。然而，当奥特曼的诗歌表达了对犹太人例外论的深深的不适时，齐格伯伊姆的作品展示了极端正统教育选集中选择概念的积极价值。通过研究主要针对六年级学生的教育资源，Zighelboim捕捉到了极端正统派选集是如何构建宗教、种族和领土分离主义的，她阐明了这种框架是如何与以色列国家和国家宗教学校的教育材料中出现的选择概念既不同又相关的。本期第二篇文章《在美国日学校中教授圣经希伯来语的教学方法》介绍了Ziva Hassenfeld教授学生阅读、理解和解释圣经文本的方法。虽然齐格博伊姆对以色列极端正统的犹太教育进行了丰富多彩的描述，但哈森菲尔德的教学材料《犹太教育杂志2022》(JOURNAL of Jewish education 2022)第88卷第1期。4,259 - 260 https://doi.org/10.1080/15244113.2022.2153550
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Pub Date : 2022-10-02DOI: 10.1080/15244113.2022.2121669
Carol K. Ingall
ABSTRACT Abram S. Isaacs (1852–1920), editor, intellectual, university professor, and rabbi, was a moral educator dedicated to making American Jews more knowledgeable and more virtuous. His role model was his father, who founded and taught in the Jewish day school that young Abram attended. While embracing the blessings of American life, Isaacs was deeply troubled by the corrosive American values of individualism and materialism. In the late nineteenth century, as Jewish day schools were no longer an option, Isaacs turned to writing family literature, hoping to substitute the home for the day school as the locus of character education.
亚伯兰·s·以撒(abraham S. Isaacs, 1852-1920)，编辑、知识分子、大学教授和拉比，是一位致力于使美国犹太人更有知识、更有道德的道德教育家。他的榜样是他的父亲，他的父亲创办了一所犹太走读学校，并在那里教书。在拥抱美国生活的祝福的同时，艾萨克对美国个人主义和物质主义的腐蚀价值观深感不安。在19世纪后期，由于犹太日制学校不再是一种选择，艾萨克转向写家庭文学，希望用家庭代替日制学校作为品格教育的场所。
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Pub Date : 2022-10-02DOI: 10.1080/15244113.2022.2146551
Oshri Zighelboim
ABSTRACT This article presents a cognitive semantic investigation into the concept of the “Chosen People” in Israeli ultra-Orthodox anthologies. The article opens with a historical-theological review of chosenness and its distinctly separatist stance. The study, based on the understanding that “nationality” is a multilayered concept, identifies four types of separatism: territorial, ethnic, linguistic, and religious. Three of these are identified in ultra-Orthodox school anthologies (territorial, ethnic, and religious) and are explored in detail with anthology text excerpts. The article also includes a comparison of various education streams in Israel (state, state-religious and ultra-Orthodox) to examine how each addresses and is invested in the concept of chosenness. Finally, the article reveals the commonalities in the perception of victimhood that see the Jewish people as a persecuted and tormented minority throughout history.
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Pub Date : 2022-10-02DOI: 10.1080/15244113.2022.2147040
Ziva R. Hassenfeld
ABSTRACT This conceptual paper lays out an approach to teaching biblical Hebrew in American day schools. This paper builds on extant work in the field of Jewish education on teaching biblical Hebrew and offers day school educators a theory of language instruction for teaching biblical Hebrew.
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Pub Date : 2022-07-03DOI: 10.1080/15244113.2022.2100638
Jonah Hassenfeld
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Pub Date : 2022-07-03DOI: 10.1080/15244113.2022.2102834
Jonathan B. Krasner
Even as successive generations of youth reassure their elders, in the words of The Who's 1965 rock anthem, that “the kids are alright,” the adults remain unconvinced. Whether the young are anticipated as agents of progress or continuity, the stakes could not be higher. Hence the imperative articulated by President Franklin D. Roosevelt in a 1940 address at the University of Pennsylvania: “We cannot always build the future for our youth, but we can build our youth for the future.” Concern about youth as the future societal pacesetters and custodians is also a common thread that runs through the three articles in this issue of the Journal of Jewish Education. Nowhere is this theme more pronounced than in Helena Miller and Alex Pomson's article, “When the Heart is Stilled: Adolescent Jewish lives Interrupted by COVID-19.” The authors present and analyze the findings of a recent study of adolescents attending Jewish secondary schools in the UK. As the title of the article suggests, the study, which was funded by the Pears Foundation and the Wohl Legacy Foundation, was designed to measure the impact of SARS-CoV-2 on the respondents’ “Jewish lives.” While the researchers came into the study interested in documenting the schools’ abilities to respond to the challenges presented by COVID-related restrictions, they soon began wondering whether the cancelation and curtailment of Jewish experiences outside of school, including bar mitzvah celebrations, heritage travel to Israel and Eastern Europe, and youth group activities, might have been even more disruptive to the teens’ solidification of their Jewish identities and sense of collective Jewish belonging. Young people, they found, “have been thrown back on the Jewish resources they found under their own roofs,” with varying outcomes. (p. 2) The study found that the pandemic more negatively impacted teens’ emotional wellbeing and academic plans than their connection to Judaism, the Jewish community, or Israel. Nevertheless, the authors express concern that missed opportunities to attend summer camp and engage in heritage tourism would adversely affect the “Jewish communal ecosystem,” since “the young people for whom these experiences serve as a runway to a life of Jewish activism might find it a lot harder to get off the ground.” (p. 17) Curricular Intellectual Who was Ahead of His Time,” surveys the educational contribution of this former head of the Mercaz HaRav Yeshiva in Jerusalem. Prior to becoming head of this national-religious stronghold, which was founded in 1924 by Abraham Isaac Kook, the first Ashkenazi Chief Rabbi in British Mandatory Palestine, Yisraeli was a communal rabbi JOURNAL OF JEWISH EDUCATION 2022, VOL. 88, NO. 3, 177–179 https://doi.org/10.1080/15244113.2022.2102834
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