- HOME
- Table of Contents
- Resume
- Philosophy Statement
- 1. History of Jewish/General Education
- 2. Assessment
- 3. Curriculum
- 4. Language Development/Hebrew
- 5. Personal Development of Teachers
- 6. Collaboration/Community
- 7. Technology
- 8. Learning and Cognition
- 9. Evidence-Based Practice
- 10. Child Development
- 11. Content Knowledge
- 12. Ethics and Values
- 13. Instructional Methods
- Inspiration/Chizuk
- Post-Observation Reflections
My Philosophy of Education
I.Education in General
II.Jewish Education in Specific
III.Role of Teacher vis-à-vis Students
IV.Methods of Transmitting Information
I.Education in General
Teaching is a calling, a career which should be motivated by a desire to share of oneself with others, and an honest and confident belief in one’s ability to help others.
I resent the phrase, “Those who can’t do anything else, teach”, which implies teaching as a last-resort or “Plan B” job. Teaching is mentally and emotionally taxing, time-consuming, often under-paid, and usually under-appreciated; only someone committed to the greater mission of education will not only survive, but thrive, as a teacher.
Education is all-encompassing; it affects and is affected by everything in society. Educators must be aware of and comfortable with past and current issues, and feel confident in expressing them to their students, and addressing them with an eye towards the future. Educators must be visionaries, preparing students not only for the world now, but as it will be when they grow up.
I believe teachers owe it to their students to know not only the subject/s they teach, but general worldly knowledge. Teachers must be able to cull from diverse resources to maximize students’ understanding of the inter-connectedness of life, and not view life as rigidly structured according to school subjects.
Teachers are expected to be the ultimate specimen of a human being: experts in every field of information, public speakers, artists, psychologists, social workers, negotiators, role models, “babysitters”, etc., as all these skills are employed in interactions with students, parents, and colleagues. (Unfortunately, there is a double-standard, as these high expectations are often met with low-respect and low-salary!) While these various roles make our days hectic and complex, I believe each day of teaching is different, and is therefore a new opportunity for personal growth and professional development.
Much is expected of us. To elevate the status and image of educators, we must indeed make ourselves those elevated individuals. As Gandhi said, “Be the change you want to see in the world”.
II. Jewish Education in Specific
Those who claim to hold the title “Teacher of Torah” bear an awesome responsibility; as Pirkei Avot teaches, “Elders, be careful with your words…” (1:11). Much harm has been incurred through improper teaching in the name of Torah; we must be exceedingly careful as we represent not only ourselves but G-d Himself. Just as there is great possibility for misunderstanding and misapplication, there is also unlimited potential for good when Torah education is not condemning, anachronistic, or restricting, but truthful, sensitive, personalized, and inspiring.
The Talmud states, “If one says, ‘There is wisdom among the non-Jews, believe him; if one says, ‘There is Torah among the non-Jews, do not believe him”. Rabbi Zev Leff explains that the difference between general wisdom and Torah wisdom is that whereas general wisdom informs and enriches the intellect, Torah wisdom also inspires and changes one’s spirit and character. Whereas one can study general wisdom from books or from a teacher’s words, Torah wisdom is learned not only though books but from the personal examples of role models. This creates a high standard for Torah educators, not just to teach from text, but to lead by example.
A sage is called a “Talmid Chacham,” literally, a “wise student”. We believe we all can and must continue to learn and grow – to uncover the depths of our ancient texts, to discover our own insights and find personal meaning in oft-studied wisdom, and to listen and learn from the perspectives of our students. As the Talmud says, “From my teachers I learned a lot, but from my students, I learned more”.
III. Role of Teacher vis-à-vis Students
The roots of the words “Education”, and “Chinuch” in Hebrew, reveal my philosophy about this noble profession, and life mission. The Greek word “ducar” means to pull out; teachers help identify and refine the inherent goodness, wisdom, and potential within students. The Hebrew root “lichanech” means to dedicate, to consecrate, to make holy; teachers help students find and use their inner greatness, learning to elevate themselves to greater heights.
Like Rousseau, Pestalozzi, Anne Frank, and others, I believe in the inherent goodness of humankind. I believe in the ability of every individual to achieve, albeit each in his/her own way. An educator has the responsibility and privilege to look beneath the surface, and help students to acquire the intellectual, emotional, and social tools for lifelong learning, and to develop the confidence and motivation to use them. We help to expand the mind and enrich the spirit, and open their eyes to see that the world itself is the greatest teacher.
I believe that a teacher should usually be a “guide on the side”. However, much traditional wisdom has been imparted via educators who were the “sage on the stage”. I think it is important that students learn to identify and respect authority from a distance, but that the authority themselves should realize the greater efficacy in developing close relationships by being at “eye level” with students.
IV. Methods of Transmitting Information
“Education is not about the teacher teaching; it is about the students learning”. Like the concept of communication, two parties must be actively involved in order to be considered effective. Teachers reciting information does not necessarily mean that students are acquiring knowledge; a good educator is one who identifies the content to impart, and the proper means to do so, in a meaningful way that learners can understand, remember, and apply.
I try to use scaffolding as much as possible, and to connect what is known to what is unknown; to use skills and information students already know, and use it to build them to higher levels.
As Montessori and Dewey have insisted, and Jewish scholars centuries before them, students need to be actively involved with material for their deeper comprehension, retention, appreciation, and internalization. As Benjamin Franklin said, “Tell me and I forget; teach me and I remember; involve me and I learn." “It is not the same to hear [about something] and to see [it for yourself]” (Talmud); experiential encounters create the bonds necessary for learning which impact students, both in the short and long-term.
I believe in using interactive and hands-on activities, penetrating questions, and thoughtful assignments to engage students as much as possible.
I believe in technology as a useful tool with infinite possibilities for learning, but should be used as a means and not as an end in itself.
Ultimately, teachers should not teach their subject, but teach students. It is said, “Students may not remember everything you say or do, but they WILL remember how you made them feel”. While affect is the hardest to assess, it is often the most significant in long-term growth.
Many of the brightest and most passionate individuals in history have chosen to spend their lives continually learning, and sharing what they know with others, and empowering them to perpetuate that mission. I continue to be inspired by my colleagues and my students. I hope I can become one of those elevated individuals worthy of bearing the title not only of Teacher, but Role Model, and eternal Student, of Torah.