- 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
Many critique the day school system for teaching students information, but not HOW to learn. Others say that students may make associations with other content, but cannot do further research. It seems that in the course of trying to teach specific content, students miss-out on understanding the inter-connectedness, purpose, and range of the corpus of Jewish textual literature.
One teacher, and 1 of her several classes, changed my life, starting in 9th grade. The hardest teacher in school and a world renowned scholar and pedagogical master, taught a course in general Jewish knowledge, in which we reviewed many major concepts of Jewish living and learning. The most challenging (and therefore most motivating) topic for me was remembering dozens of names, contents, and historical background of major figures and commentaries on Bible, Halacha, Philosophy, etc. I remember thinking, at the tender age of 14, "Why did noone ever teach us any of this?!"
Remembering all this information, which I first saw as insurmountable task, became a goal; thereafter, remembering it all became my trademark. My exposure to this survey of Jewish textual history helped pave the way for my mission to learn and internalize the greatness of our national intellectual heritage.
Knowing the material from that course has consistently set-apart my classmates and I from students in other schools, who, incredibly, lack so many fundamentals of what should be included in a yeshiva education.
Thankfully, several of my teachers did choose to impart the significance of learning and understanding both the breadth and the depth of Torah, both Beki’ut and B’Iyun.
Some had us learn Rashi's on certain Pesukim, or on the Parshat HaShavua, each week, and take a brief "Beki'ut" quiz on the material. Though this runs the risk of becoming tedious, it definitely helps cover the scope of this most essential peirush on Torah. My learning for Torah Bowl (see page) similarly contributed to learning, at least, the most "important" Rashi's of a given Parsha or topic. When following the Parsha in shul, knowing these Rashi's helps "fill in the gaps" in the stories and mitzvot. Having so many Rashi's "in your back pocket" is a great tool for critical thinking and "adding" depth to reading the Torah.
An in-depth study, b'Iyun, of a Biblical text will enable deeper understanding, and therefore greater appreciation for the inherent depth of the text itself. With time, training, and tools for independent learning, a mature student can become a scholar by mining the texts for more and more meaning.
Rabbinic texts necessitate comparing and contrasting with other sources and a skilled eye to extrapolate practical use. It is crucial for students to see and understand the "Halachic process" so that they grow to appreciate and respect the intellectual honesty and moral integrity of our Rabbinic authorities, and the structures of Halacha itself.
Both methods are necessary to understand the vastness of learning inherent in Torah, and to do effective research about legal and theological questions that arise. Both methods are essential to guide and encourage students to learn on their own, not necessarily in grand discourses and "chiddushim", but even in quick, palatable, p'shat-level review.
I feel compelled to both cover and uncover the vast sea of Biblical and Rabbinic learning, and hope to motivate students to accomplish both as well.
As I learn more, I learn how much more there is still to learn!
One teacher, and 1 of her several classes, changed my life, starting in 9th grade. The hardest teacher in school and a world renowned scholar and pedagogical master, taught a course in general Jewish knowledge, in which we reviewed many major concepts of Jewish living and learning. The most challenging (and therefore most motivating) topic for me was remembering dozens of names, contents, and historical background of major figures and commentaries on Bible, Halacha, Philosophy, etc. I remember thinking, at the tender age of 14, "Why did noone ever teach us any of this?!"
Remembering all this information, which I first saw as insurmountable task, became a goal; thereafter, remembering it all became my trademark. My exposure to this survey of Jewish textual history helped pave the way for my mission to learn and internalize the greatness of our national intellectual heritage.
Knowing the material from that course has consistently set-apart my classmates and I from students in other schools, who, incredibly, lack so many fundamentals of what should be included in a yeshiva education.
Thankfully, several of my teachers did choose to impart the significance of learning and understanding both the breadth and the depth of Torah, both Beki’ut and B’Iyun.
Some had us learn Rashi's on certain Pesukim, or on the Parshat HaShavua, each week, and take a brief "Beki'ut" quiz on the material. Though this runs the risk of becoming tedious, it definitely helps cover the scope of this most essential peirush on Torah. My learning for Torah Bowl (see page) similarly contributed to learning, at least, the most "important" Rashi's of a given Parsha or topic. When following the Parsha in shul, knowing these Rashi's helps "fill in the gaps" in the stories and mitzvot. Having so many Rashi's "in your back pocket" is a great tool for critical thinking and "adding" depth to reading the Torah.
An in-depth study, b'Iyun, of a Biblical text will enable deeper understanding, and therefore greater appreciation for the inherent depth of the text itself. With time, training, and tools for independent learning, a mature student can become a scholar by mining the texts for more and more meaning.
Rabbinic texts necessitate comparing and contrasting with other sources and a skilled eye to extrapolate practical use. It is crucial for students to see and understand the "Halachic process" so that they grow to appreciate and respect the intellectual honesty and moral integrity of our Rabbinic authorities, and the structures of Halacha itself.
Both methods are necessary to understand the vastness of learning inherent in Torah, and to do effective research about legal and theological questions that arise. Both methods are essential to guide and encourage students to learn on their own, not necessarily in grand discourses and "chiddushim", but even in quick, palatable, p'shat-level review.
I feel compelled to both cover and uncover the vast sea of Biblical and Rabbinic learning, and hope to motivate students to accomplish both as well.
As I learn more, I learn how much more there is still to learn!