Sarah Benor, associate professor of contemporary Jewish studies at Hebrew Union College-Jewish Institute of Religion, contributes this entry to our series from the Pedagogies of Engagement in Jewish Studies seminar. She can be reached at email@example.com.
I became interested in Jewish languages as a college student. Initially I had only heard of Yiddish, Ladino (Judeo-Spanish), and Judeo-Arabic, but eventually I learned about endangered languages/dialects like Judeo-Greek, Judeo-Malayalam (from Southern India), and Judeo-Tadjik (Bukharan, from Uzbekistan), as well as emerging languages/dialects like Jewish English, Jewish French, and Jewish Hungarian. For the past two decades, I have been researching and teaching about the phenomenon of Jewish languages, and I find great satisfaction in sharing what I’ve learned with scholars and students.
But classroom teaching, academic publications, and conference presentations have limited reach. Only a few dozen students each year encounter my ideas in the classroom, and given that linguistics and Jewish studies are both small fields, maybe a few hundred people hear my presentations or read my articles. Continue reading
Earlier this year, after publishing an article in the Journal of Jewish Communal Service on the topic of the goals of Jewish service-learning, I posted some of the ideas from my article on this blog. I wrote that, while the goal of service is to benefit the person or community served, the goal of service-learning entails the growth or development of the person doing the service as well. And that growth, I argued, ought to be understood in terms of dispositions.
Which dispositions? I proposed that we ought to consider three:
- service-humility, a stance in the face of deep and abiding social problems that is not oriented toward the generation of solutions primarily but rather, more simply, toward doing God’s will in the world;
- service-discipline, avoiding the ideal of moral heroism in favor of non-heroic, small-scale work in the world, characterized by showing up every day;
- service-wisdom, exercising our critical and independent judgment in order to discern what God wants us to do in the world.
I’m delighted that these ideas have resonated with some readers. Most recently, I was honored that Rabbi Jan Katzew and Wendy Grinberg asked for permission to publish a revised and abbreviated version of my article on their new online journal, Avodat ha-Kodesh: A Journal of Sacred Service Learning. That revised article is now online.
Image courtesy American Jewish World Service.
This guest post, by Rabbi Joshua Cahan, is reprinted with permission from eJewish Philanthropy.
If you are a Jewish educator looking to teach Talmud outside of the Orthodox world, you will probably end up teaching high school. Outside of seminaries, high school students spend more hours a week studying Jewish texts, and are more likely to study them in the original, than any other group in the US. This makes the Jewish high school an ideal setting for a rich conversation about what in-depth Jewish learning should look like in the non-Orthodox world. It is a setting that demands real answers to the question that bedevils visions of our communal future: what precisely is the Jewish content that should fill in our vague dedication to Jewish Continuity? Continue reading
This blog post, by Mandel Center researchers Allison Cook and Orit Kent, is based on an article recently published in HaYidion: The RAVSAK Journal. The full article is available here.
Through the Mandel Center’s Beit Midrash Research Project, we have been visiting early childhood to high school classes for years. We have seen that Tanakh learning tends to fall into two major types of student activity: language and/or translation exercises, and personalization. Language exercises range from picking out patterns of suffixes and roots in the original text to doing full written translations of Tanakh passages. In personalization exercises, students explore pre-determined themes in the text and apply them to their own lives, such as discussing their relationships with siblings when studying the Jacob and Esau narrative, or answering the question “what would I do in this situation?”
There are many good reasons why teachers use translation and personalization in Tanakh study, but when they are the main or only approaches they can limit the extent to which students can meaningfully engage with the text. Continue reading
This story is reprinted from Brandeis NOW.
Four new books by Brandeis faculty members offer insights resulting from many years of research into questions about what really happens between teachers and learners in classrooms. At a recent book party, Sharon Feiman-Nemser and Vivian Troen of the Mandel Center for Studies in Jewish Education and Helen Featherstone and Susan Jean Mayer of the Education Program shared some highlights from their latest works with an enthusiastic audience of faculty members, staff, students and friends.
Moderator Marya Levenson, director of the Education Program, said the books “provide depth and understanding. We need to talk about what teaching is, and what we need to do to support teacher development.” Continue reading