This volume deals, primarily, with various aspects of traditional Torah learning. The opening chapter focuses upon the rationale and religious significance of the study of gemara in particular, with an eye to the place which presumably obtuse texts have remarkably held in many strata of the traditional Jewish community. This is followed by two essays which analyze the character and methodology of serious talmud Torah. Subsequently, the focus shifts to the interaction between Torah study, narrowly defined, and related areas--whether general culture or national service--which impinge upon the personal and institutional context of Torah study. In a similar vein, two chapters then treat the world of halakhic decision, with reference to both the qualities requisite for the decisor--posek--and the factors which legitimately affect the process. The volume concludes with appreciative portraits of two masters greatly admired by the author, each of whom, in very different ways, exerted a major impact upon him: Rav Joseph B. Soloveitchik and Rav Shlomo Zalman Auerbach.

When What We Know about Jewish Education was first published in 1992, Stuart Kelman recognized that knowledge and understanding would greatly enhance the ability of professionals and lay leaders to address the many challenges facing Jewish education. With increased innovation, the entry of new funders, and the connection between Jewish education and the quality of Jewish life, research and evaluation have become, over the last two decades, an integral part of decision making, planning, programming, and funding.

This book looks at the philosophical consideration of Jewish existence in our time, as reflected in Jewish education, its alternative visions, its purposes and instrumentalities, the values it should serve, and the personal and social character it ought to foster. Prevalent conceptions and practices of Jewish education are neither sufficiently reflective nor thoroughgoing enough to meet the multiple challenges that the world now poses to Jewish existence and continuity. New efforts are needed to develop an education of the future that will honor the riches of the Jewish past and grasp the opportunities of fruitful interactions with the general culture of the present. To promote such efforts, six leading scholars in this book formulate their variant visions of an ideal Jewish education for the contemporary world. This book also translates these visions into educational practice and, finally, articulates a vision abstracted from a case study of a school's ongoing practice.

Most writing about Jewish education has been preoccupied with two questions: What ought to be taught? And what is the best way to teach it? Ari Y Kelman upends these conventional approaches by asking a different question: How do people learn to engage in Jewish life? This book, by centering learning, provides an innovative way of approaching the questions that are central to Jewish education specifically and to religious education more generally. At the heart of Jewish Education is an innovative alphabetical primer of Jewish educational values, qualities, frameworks, catalysts, and technologies which explore the historical ways in which Jewish communities have produced and transmitted knowledge. The book examines the tension between Jewish education and Jewish Studies to argue that shifting the locus of inquiry from “what people ought to know” to “how do people learn” can provide an understanding of Jewish education that both draws on historical precedent and points to the future of Jewish knowledge.

Jewish educational projects and programs are thriving, attracting philanthropic support for exciting and creative approaches in every sector and setting. But underneath that energy, we are not as clear as we ought to be about desired outcomes, the kinds of learning needed to achieve these, and how those kinds of learning actually occur. This volume is the first of its kind to bring together scholars from inside Jewish education and from the learning sciences. It offers a set of critical perspectives on learning, sometimes borrowing models from other domains (such as science) and sometimes examining specific domains within Jewish education (such as havruta learning or the learning of Jewish history). Collectively, these contributions help to advance a smarter, sharper conversation about Jewish learning that matters.

Seeking how to be an observant Jew in the modern world, Rosenzweig refused to reduce the traditions of Jewish law to mere rituals, customs, and folkways. His aim for himself and for others was to find Judaism by living it, and to live it by knowing it more deeply."--BOOK JACKET.

No longer confined to traditional institutions devoted to Talmudic studies, havruta work, or the practice of students studying materials in pairs, has become a relatively widespread phenomenon across denominational and educational settings of Jewish learning. However, until now there has been little discussion of what havruta text study entails and how it might be conceptualized and taught. This book breaks new ground from two perspectives: by offering a model of havruta text study situated in broader theories of interpretation and learning, and by treating havruta text study as composed of textual, interpersonal and intra-personal practices which can be taught and learned. We lay out the conceptual foundations of our approach and provide examples of their pedagogical implementation for the teaching of havruta text study. Included are illustrative lesson plans, teachers' notes and students' reflections, exercises for students, and other instructional materials for teaching core concepts and practices.

Wake up, educators! Move beyond conveying information, beyond the classroom, to transforming the soul. Long description: The time has come for a new GPS in education. The goal is no longer to teach a good class, to convey information or even to have the students enjoy the learning. Soulful education is about enabling another—child, adolescent, adult—to discover how to become his or her best self through learning. In this bold revisioning of effective education, renowned educator Rabbi Aryeh Ben David recalibrates the focus of teaching from the acquisition of knowledge to the transformation of the soul. He presents six steps to help educators of all kinds teach to the heart, engage students in knowledge gathering without preaching or controlling, and enable students to authentically and personally integrate Jewish wisdom into their lives. He offers guidance for how teachers can share their own vulnerabilities and yearnings to become a better force of harmony to help students gain new clarity on their own infinite potential for positive change. This is the essential guidebook for everyone from educators and rabbis to parents and grandparents—anyone working in formal or informal education, whether for children, teens, emerging adults, adults or seniors.