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February 15, 1970

Takhlit - Teaching for Lasting Outcomes (1970)

Jewish Education
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Education as a Mitzvah (2000)

Ed=cemntd to foundtn of Judaism: ות״ת כנגד כולם... RHV; Mitzvot=branches of Tor. Even Hasdim: ST אבני נזר—I’d rather die fr Irnng than fr nt IrnngTrad—many evaluatns of Tor vs other values: TuM... But tod: focus on: לימוד או ידיעה?If choice: BIU Responsa chip in brain/work... which?Philos'c underpinngs־^ Judaism vs Hellenism Jewish struggl vs Greeks—nt only bttl-fld (we won), But also realm ideas/values, many consqncsScholars: Plato: Being>Becomg.Judaism: Becomg> BeingSo: Greeks: Knowldg>studying/learnng;Jsm: actv procss/exprnc LRNNG>passv knwldg. Or: Becomg> Being, Passion f Lrnng trumps knowingSo: ת" ח, not חכם...THUS: ידיעה<לימוד... SO: לפום צערא אגרא..ST RAV: "cn sell y Bklyn Brdge .. wht d YOU thnk?רמב"ם־ח' פרקים: החסיד המעולה/הכובש את יצרו=|| :I>500 yrs ago, Rlsr Isserlin (תרומת הדשן)—rich stdts invntd revolvg table.books... Isserlin objected:אותם הבחורים העשירים המפונקים...לא טוב הם עושים. אדרבה, כשמבקשים אחר הספר ובא לו בטורח גדול זכור באותו מעשה מה שרוצה ללמודSo: ST: גר"א, גר"ח, ר' זעלמעלע...not accpt anglic helpשאם כ• נכונים דבריהם . . .לא יתרצה לקבל תורה אפי היא אמת אם לא עמל בה בעצמו עד שהגיע להבנה נכונהSurprsng Result: Greeks—favord adult ed>childrn... Thus: ch’s ed left t slaves—פדגוג. ..Jsm: process starts early. .nt slave bt רב=Master!Rambam I - 3 Halakhot הלי ת"ת dedcatd ed of ch, only thn. כשם שמצוה עליו ללמד את בנו כך הוא מצוה...ללמוד עצמוI hope this day=spur to both LRNNG +BECOMING--bth f our ch & ourselves--all year long
Jewish Education

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Position Statement on Educational Output Goals for Yeshiva High School (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: 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

Speech

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