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Outline

May 8, 1975

Outline: An Orthodox Perspective on Colloquium on Jewish Education and Jewish Identity (1975)

Jewish Education
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The Challenges of Jewish Education in the 80s (1979)

Any discussion of Jewish education in the coming decade stands to benefit much from Dean Henchey's cogent analysis of the general educational scene. Because Jews do not live in a vacuum, or even – in the open, democratic, and pluralistic society of North America – in hermetically sealed enclaves, what he has to say about the contours of society as they are beginning to emerge for the 1980s must clearly enrich any analyses and prescriptions that we may offer for Jewish education in particular. However, because of the peculiar nature of our community and our concerns, our focus must simultaneously be somewhat narrower and somewhat broader. It must be narrower, because as a minority (irrespective of the degree of our creativity) we are bound to operate within the social parameters, communal structures, and cultural paradigms which our whole society sets for us. Perhaps it would be more courageous to speak of rejecting these structures and paradigms and reaching out boldly for something radically different. But realistically, that will not happen, certainly not when one considers how intimately and intricately North American Jewry is tied in with the mainstream of Western civilization and, even more, with the cutting edge of its most progressive elements. The best we can do — and this must never be denigrated — is to seek out creatively those nooks and crannies within these structures which we consider more amenable to Jewish development, more accessible to Jewish aspiration, and more compatible with Jewish values and principles. It is here that collective innovation is possible for us. Our focus must be broader because our educational concerns embrace not only the transmission of knowledge — of the cognitive and abstract elements of culture per se — but the whole gamut of Torah, which is as broad as life itself. For the Jewish educator, character and religious conduct and morality are not merely the consequences of education, but the very substance and stuff of educat…
Jewish Education

Speech

The Jewish Educator and Jewish Education - Four Myths (1976)

I concede, at the outset, that I have many more questions than answers, and that contemplation of the subject assigned to me leaves me more puzzled than enlightened. At the beginning of this century, Ambrose Bierce defined "education" as "that which discloses to the wise and disguises from the foolish their lack of understanding." The truth in that statement does not diminish with age. In an effort to avoid playing the fool, I shall make no pretense to greater understanding than I possess. I shall bear in mind what Alfred North Whitehead said after hearing Lord Bertrand Russell lecture on quantum theory at Harvard: "I congratulate Lord Russell for leaving the vast darkness of the subject unobscured". Permit me to do just that: to respect the "vast darkness" of the subject, to make no effort to unravel the fundamental mystery that lies at the heart of the educative process and the teacher-student relationship. I shall merely endeavor to remove some of the obscurity covering the darkness and the mystery by discussing four myths or half-truths that have afflicted us this past half-century. Perceptive teachers recognize these sanctified untruths for what they are ; however, as long as they remain unidentified they impair the work of the Jewish educator and have done so this past half century and more.MYTH NO. 1: "Children Don't Want to Learn." This unspoken assumption imposes an obvious handicap upon the teacher. But it is only a half-truth. הספר On a general, theoretical level, it is true that there is a natural resistance to school and learning. The Sages, commenting upon the reluctance of Israel to stay on at Sinai after the Revelation, compared the Israelites to תינוק a child fleeing from school. The aversion of children to learning is no new phenomenon. Yet, that can hardly be the whole story. It may be as much a reflection on the school system in the days of the Sages as an expression of some universal, innate anti-intellectualism. At any rate, such tendency is c…
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Correspondence

Letter to Jewish Studies Committee with Recommendations for Strengthening Jewish Education (1974)

I have found a certain number of glaring deficiencies in the training and background of Yeshiva High School students who have made their way to my Jewish philosophy classes in the course of the past decade and a half. The following very brief recommendations for standards are based upon this experience: (1) Students should have a rudimentary knowledge of the outline of Jewish history, i.e., the sequence of periods, and the knowledge of some of the great names attached to each.**Pirkei Avot.** I find that fairly ignorant laymen who had the most elementary Jewish education in Europe are familiar with *Avot*. Our own students, however, who are initiated into some of the profoundest complexities of Talmudic reasoning, haven't the faintest knowledge of what *Pirkei Avot* is all about. I would make the knowledge of *Avot* a prerequisite for high school graduation.**Bible (Chumash).** Chumash is taught in a very spotty fashion in our own high schools. Apparently, there is a feeling by certain members of the high school faculty that teaching Chumash is beneath their intellectual station (an attitude which, apparently, Moses did not share). Graduation requirements should list specific portions of the Chumash that a student must know thoroughly, including a limited number of famous passages from Rashi.**English.** I suppose this complaint is just another cry in the wilderness, but I am distressed at the incredibly poor training of so many students in the simplest elements of English composition. Probably this is part of the spirit of the times, but I do think the high schools ought to emphasize English writing—clarity, punctuation, grammar, vocabulary—a great deal more than they do.
Jewish Education