Search results for: Day schools

At Prizmah: Center for Jewish Day Schools, we decided to provide schools with a panoramic view of the field, presenting the range of areas in which day school administrators turn in order to work on improving their Hebrew programs. The result, “Thought Leadership: Hebrew Education,” presents six levers that schools use to strengthen Hebrew learning: staff, time, pedagogy, curriculum, assessment and mission. Each of these areas are ripe for reflection and growth, with new programs and initiatives arising year by year.

Based on interviews and focus groups with parents, students and senior staff, this article investigates how England’s one pluralist Jewish secondary school has, in contrast, attempted to accommodate various forms of Jewish practice and facilitate students’ agency to determine their Jewish identities as desired. It reveals that students enjoy opportunities to actively negotiate Judaism, but that their autonomy is not without limits, and issues inherent to pluralism exist in executing an ethos accommodative of diverse, personalized expressions of Jewishness.

Source: Religious and independent day schools in New York City will receive an additional $37.7 million in government funding for the upcoming school year as a result of a years-long effort spearheaded by the Jewish Education Project and a coalition of interfaith organizations. The recouped funding for Title I programs will help teachers and students at religious and independent schools in New York City access new educational resources and promote more opportunities for professional learning.

This paper uses data from Jewish religious chumash (Bible) study to examine how students’ conceptions of biblical truth are grounded in the particular forms of chumash study they engage in. Using data from clinical interviews with Orthodox Jewish Bible students, we argue that, in relation to the biblical text, questions of truth are functionally meaningless; that is, they are irrelevant to the implicit epistemology embedded in the practice of chumash study. Because of this, students were unable to coherently answer questions about the truth-value of the biblical text, even while engaging in sophisticated reasoning about its literary character. This has implications for how religious schools and teachers approach religious study of traditional texts.