By Ziva R. Hassenfeld
This year marked the beginning of an exciting new chapter in Jewish education. A few weeks ago, Prizmah, a new organization comprising the five major day school networks, held its first conference. Thousands of educators from across the country gathered to compare notes, share best practices, and chart the future of Jewish education in North America.
This moment represents an opportunity to take a fresh look at what day schools, regardless of their particular ideology, share: the study of Jewish texts, however defined. For the last 15 years, the Jewish Day School Standards and Benchmarks, developed by the William Davidson School of Education at JTS, have offered a clear picture of what it looks like to read Tanakh successfully. The first standard, for example, states that students will be “independent readers of the biblical text.” They should notice textual details and ambiguities, and will be able to “cite a text to prove a point opinion or claim.”
But how do we get students to that point? Continue reading
Research shows that school contexts influence teachers’ career decisions and their effectiveness. From the mid-nineteen-seventies to the present, researchers have examined how the organizational contexts of schools support and constrain teachers and teaching. Based on extensive observations and interviews as well as large-scale surveys, a robust body of evidence challenges the belief that teachers’ career decisions and success are mainly related to the students they teach rather than the conditions under which they work.
We know, for example, that teachers who work in supportive schools stay longer and improve faster than teachers in less supportive schools. In supportive schools teachers can count on regular opportunities to collaborate with colleagues, receive feedback and instructional guidance from administrators, and experience an orderly school environment. This is especially true for beginning teachers who leave teaching at alarmingly high rates, often before they have a chance to grow into effective teachers. We know that principals play a critical role in creating these conditions.
So how do Jewish day schools stack up? Continue reading
Do we need to cultivate the inner spiritual life of our Jewish educators, as Aryeh Ben David claims? Certainly we do. But as Ziva Reimer Hassenfeld has argued in response, based on recent empirical research at the Mandel Center for Studies in Jewish Education at Brandeis, many teachers already bring a passion for Judaism to their teaching. Passion is not enough. What those teachers need, she continues, is “the professional development necessary to foster skilled, reflective practitioners.”
I agree with Ziva’s argument, but I’ve also been thinking recently about another aspect of the issue. Sometimes passion is not enough—but sometimes it is too much. When a teacher demonstrates passion, when a class seems to get drawn into a focus on the teacher’s persona, does that inevitably threaten the boundaries between teacher and student? Does it interfere with learning? Is it simply too dangerous? Continue reading
By Ziva R. Hassenfeld
Many believe that being a great Jewish educator is, above all, about being a passionate and spiritual Jew. But decades of education research have shown that good teachers are made, not born. Ultimately, an inspiring Jewish journey can only take an educator so far. The best Jewish educators need to have deep knowledge of how to teach as well.
Aryeh Bendavid recently argued that without the “white fire” of a teacher’s spiritual journey, the “black fire” of Jewish learning lacks intensity. This notion of teaching and Jewish studies teachers is what Jewish education scholar Alex Pomson called “the teacher as Rebbe, the oldest and most powerful archetype of Jewish teaching.” Bendavid concludes by arguing that professional development for Jewish educators should focus on cultivating their inner spiritual life.
But in research that I’ve conducted at the Mandel Center, I’ve found that Jewish studies teachers from across the Jewish educational landscape already place a high priority on their own spiritual life as a key factor for success as Jewish educators. One teacher told me, “Either you’re a teacher who’s living by this stuff, or, at the very least, you have some connection to this stuff. That’s why you’re teaching this.” He paused and concluded, “My passion for Judaism just innately comes through when I’m teaching.”
To be sure, powerful role models are a key ingredient for successful Jewish education. But being a good teacher requires much more. Continue reading
By Elliot Goldberg
I’ve argued that the teaching of rabbinics begins sooner than you might think. How would early childhood educators respond to my theories? I went on the road to find out.
Recently, I spent two days with the faculty of a Jewish early childhood center in a Jewish day school, to launch their participation in the Legacy Heritage Instructional Leadership Institute Rabbinics Initiative, a project of the William Davidson Graduate School of Jewish Education at the Jewish Theological Seminary. One of the consultation’s goals was to raise teachers’ awareness of the ways in which rabbinics was already a part of their curriculum.
From the onset, teachers had some reservations about the notion that they were teaching, or were teachers of, rabbinics. That they were teaching in a Jewish school whose curriculum was shaped by Jewish values, the Jewish calendar and Jewish practices was apparent, yet faculty shared a commonly held assumption that the starting point for the study of rabbinics begins when a book from the rabbinic canon is placed in front of students.
There is a certain logic to this assumption. Because, for the most part, we encounter the rabbis – and their stories, thoughts, ideas, and values – through texts, we equate the discipline of rabbinics with the study of rabbinic literature. Because rabbinic literature is often complex and, due to its language and logical structure, can be challenging to learn, we wait until students have acquired the appropriate skills and intellectual maturity before we engage them in the study of rabbinic texts.
Yet, while rabbinic texts might be absent from the early childhood environment, rabbinic literature has significant influence over many of the topics in the curriculum. Jewish early childhood programs, therefore, do teach rabbinics. Continue reading