Search results for: Talmud studies
Page 1/7 67 items
When we last left our intrepid Mishna explorers, they were enthusiastically trying to learn their way back to their time and place by earning coins (matbe’ot Mishna), and points, picking up valuable objects and defeating scriptural villains, aided by spiritual guides whose assistance they earned by performing optional quests. Enthusiastically is the key. This teaching format galvanized the students, not only to do what was assigned in Mishna, but the enthusiasm overflowed into other classes and was a major cause of their buying into the entire system - of Judaic and even General Studies.
Updated: Jul. 11, 2019
Armed only with Smart Notebook and Google Drawings, I undertook to create a universe. Now I know how Harold felt with his purple crayon. Here is the second installment of “Gamifying Mishna in Fifth Grade”.
Updated: Feb. 13, 2019
Learning Standards in a Non-Standard System: Mapping Student Knowledge and Comprehension in Ultra-Orthodox Talmud Torah Schools
The Jewish ultra-orthodox (Haredi) Talmud Torah schools have been consistently resistant to the process of standardization in content, measurement, and evaluation, in contrast to the Israeli state education system which has progressed steadily in these areas. Talmud Torah schools are private elementary schools for ultra-orthodox boys. Studies are religious and the main subject of study is the Gemara (Talmud). For religious and ideological reasons these schools insist on total independence at all levels and resist assessment or regulation of any kind and as a result have rarely been studied by Israeli or international researchers. The present study examined the contribution of a unique Gemara study program to a sample of 159 sixth grade boys in Talmud Torah schools.
Updated: Dec. 19, 2018
The paired study of the Jewish Talmud in havruta is a traditional, well-established and prestigious form of study. Havruta conversation is a confrontational speech event in which disagreements are not only expected but also appreciated. The aim of this study is to explore for the first time disagreement patterns carried out by women studying in havruta pairs. Twenty one havruta conversations were observed and recorded, and semi-structured in-depth interviews were held individually with the participants.
Updated: Dec. 13, 2018
Lost & Found is a game series, created at the Initiative for Religion, Culture, and Policy at the Rochester Institute of Technology MAGIC Center. The series teaches medieval religious legal systems. This article uses the first two games of the series as a case study to explore a particular set of processes to conceive, design, and develop games for learning. It includes the background leading to the author's work in games and teaching religion, and the specific context for the Lost & Found series. It discusses the rationale behind working to teach religious legal systems more broadly, then discuss the hermeneutics influencing the approach to understanding the legal systems being modeled and closes with a discussion of the kind of teaching and learning involved in the design of the games and early stage data on the public play of the games.
Updated: Nov. 14, 2018
The People’s Talmud is an innovate new repository of the Talmud and its wisdom, rendering the ancient text into concepts, cataloguing it all into searchable subjects, and connecting it to leading content providers. It transforms what is, for many, an obscure and indecipherable tome of arcane law and legends into an accessible and relevant source of knowledge and insight for anyone who cares to look inside. There are more than 7,000 content entries, 2,500 teasers, and 1,000 subject and category listings which bring to life the thousands of concepts discussed in the 2,711 folio pages of the Babylonian Talmud, all of which is searchable by topic or through a simple search window.
Updated: Nov. 07, 2018
I’ve taught beginning Mishna for almost ten years and have never found a method that satisfies me. Mishna suffers from several curricular handicaps: It is the new limmud on the block; It’s legal, rather than narrative; And it usually loses in the battle for classroom minutes. To understate the matter, Mishna is rarely the favorite subject of my fifth graders. I saw an uptick in interest when I added videos and some augmented reality, but never the constant excitement I’d hoped for. This year I intend for that to change. And you’re going to help me. I’m writing this journal to elicit feedback for my new project and commit myself too publicly to give up. I hope to share my plans and gimmicks, successes and failures, great moments and course corrections. To my knowledge this type of gamification has never been tried before in elementary Jewish Education, perhaps for good reason.
Updated: Oct. 15, 2018
This article offers a conceptual framework for understanding the diversity of pedagogies found in Talmud classrooms. It looks at how two different Orthodox Talmud teachers responded to an academic article about constructivist learning practices in the context of a professional development program. The case study presented in this article helps to illuminate Lev Vygotsky’s theory of learning.
Updated: Oct. 08, 2018
This past summer I directed an immersive Talmud Fellowship program for high school women at Drisha, and over the course of a very intensive five weeks, I came to realize that the traditional Jewish learning culture may be more powerful than ever as a force to combat the pernicious effects of technology, and enhance its benefits. Certain aspects of the “old school” way of learning are uniquely equipped to address the new challenges that confront us and in that way, are themselves revolutionary. I will focus on three aspects of that learning.
Updated: Feb. 12, 2018
While rabbinic texts have long played a central role in the development of contemporary Judaisms and Jewish day school curricula, we don’t know very much about students’ learning. While we have some sense of what teachers and other experts think constitutes an understanding of rabbinics (Levisohn 2010, and Kanarek and Lehman 2016), there is little data about what students actually know about or are able to do with particular texts, or what sense they make of rabbinics as a whole. In the spring of 2017, as part of the Mandel Center’s Students’ Understanding of Rabbinics project, we interviewed twenty students recruited from two Jewish community day high schools about their study of rabbinics.
Updated: Nov. 09, 2017