“No one is poor except those who lack knowledge. A person who has knowledge has everything. A person who does not have it, what is he? Once a person has knowledge, what does he lack? And if a person does not acquire knowledge, what does he possess?”
Nedarim 41a.
Babylonian Talmud
At first glance, the title of this article seems to raise a simple question. However, in attempting to answer it, we encounter different reflections and approaches, which will be addressed below.
It is worth starting with a definition or clarification of the objectives of Jewish Education. To this end, it is interesting to recall the formulation of the 20th-century philosopher and educator Israel Scheffler, who defined Jewish education in terms of its ability “to initiate the Jewish child in to the culture, history, and spiritual heritage of the Jewish people, to help the child learn and face the truth about Jewish history, identity, and existence, to enhance his or her dignity as a Jewish person, and to enable the child to accept, and to be creative in, the Jewish dimension of its life.”
This quote invites us to reflect on how Jewish Education transcends the classroom. Jewish education goes beyond imparting knowledge; it is an education for life. In other words, it aims to guide the student and the teacher on a journey that explores the cultural, spiritual and historical heritage of the Jewish people, but also exemplifies and practices a life based on the ancient values of Judaism. The ultimate goal of Jewish Education is to elevate Judaism to the point where the student is able to identify the Jewish life that he or she wants to have. Without a doubt, this is a great challenge for all teachers who dedicate themselves to this task.
The above becomes more complex in the contemporary world of identities or possibilities. Jewish Education today must aspire to plurality; it must show students the different perspectives and forms of identification about Judaism with the intention that they connect from the place where they feel most satisfied.
Moving to the level of implementation and action, Jewish Education is realized in school in multiple ways: from the mandatory subjects, via various non-formal education activities, to the hidden curricula of different educational institutions.
The compulsory subjects vary according to the mission and vision of each school, ranging from Tanakh, Hebrew, Talmud, festivals and life cycle events, to the teaching of Jewish history in a linear or conceptual way. There will be schools that include Jewish Thought or Philosophy in their curricula; others might include Liturgy as a mandatory subject. The diversity in terms of subjects is enormous and depends on the location and communal context of each school. These subjects must reflect the above-mentioned objectives of Jewish education, as well as the mission, vision and philosophy of the school. They should also promote the development of skills, but the big question here is: what type of skills should Jewish education subjects develop?
Jewish education teachers face a complex job, since the skills they must promote are not well defined. “Jewish Education” encompasses different types of skills corresponding to the variety of subjects. In truth, Jewish education is not limited to developing particular skills, but rather addresses the holistic development of the student.
For example, by teaching Tanakh through the reading of sacred texts, students are not only expected to practice reading and textual analysis skills, but also to develop critical and reflective thinking that allows them to relate a sacred text to their daily life, as well as with episodes in Jewish history. At this point, it is worth highlighting that the essence of Jewish education lies in the connection with tradition, that is, in the connection between the present and the past. By exploring sacred texts, one not only learns about the history of the Jewish people, but identifies with and embraces different values rooted in the morality and ethics of Judaism.
Something similar happens when teaching Jewish history. The central objective is not limited to having the students acquire historical skills such as chronological thinking. It is expected in addition that, through the study of history, students acquire a deeper understanding of their Jewish identity, as well as identifying themselves as part of that same story.
When teaching Jewish History, there are two cornerstones to consider: memory and engagement with others. Jewish History is not only about promoting skills to remember the past. It is also about developing reflection in students and ensuring that in light of history, those who lived before are honored, thus generating a sense of responsibility for the past, for one another, and for the collective Jewish future. Reflection and critical thinking are two central skills in Jewish Education.
Hebrew can also enter into this reflection: teaching Hebrew is about more than just having the students acquire a second language. It is expected that through Hebrew a window will open for them to find or seek spirituality or their connection with Israel. More than nurturing linguistic fluency skills, teaching Hebrew is an attempt to connect the student with Jewish culture through the ancestral language of the Jewish people.
Aside from subjects and content, it is important that students experience and internalize the ancient values of the Jewish people. For example, Judaism places great value on questioning and dialogue. The Talmudic sages are role models in this regard: the entire Talmudic methodology is made up of questioning, proposing and substantiating answers, and dialogue. Learning activities within Jewish education subjects should promote the above, guiding students towards a more affective understanding of their faith and heritage, and helping them find their place in the world.
We have already mentioned that Jewish education transcends the classroom, but it is important that it is integrated into all aspects of school life. Only in this way will it be possible to create a synergy between what happens in the classroom and what happens outside. This comprehensive approach fosters not only intellectual understanding, but also the student's emotional and spiritual connection to the Jewish people.
The questions and reflections raised here are just a sampling; the question of “what we talk about when we talk about Jewish education” is deserving of far more attention and discussion than are usually devoted to it.
In closing, we cannot fail to mention that in Jewish schools, Jewish education is the cornerstone; it is not just another component, but rather the added value that the school offers. In view of the reflections above, this added value goes beyond the acquisition of knowledge or the development of skills. Jewish education should be an educational experience that offers students a range of possibilities for connecting with Judaism. Jewish education must encourage the student to find different vehicles of identification with Judaism, with a view to embracing and living under the umbrella of values that Judaism promotes. At the same time, the uniqueness of Jewish education lies in its breadth. It is this breadth that entrusts the Jewish Education teacher with the mission of developing different skills in students, allowing them to connect with their Judaism.
Bibliography
Scheffler, I. (SF). Jewish Education: Tasks and Perspectives. Machshavot. Retrieved from: https://majshavot.org/includes/uploads/articulos/d2c5c-la-educacion-judia.pdf
Ivonne is a Melton Master's student and teacher at Maguen David School in Mexico City.