Search results for: Modern Orthodox
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This paper will examine how we instill and inspire Modern Orthodox identities within our students by analyzing three separate facets of the school system that serve to communicate our values: the structure of the school itself, the curriculum taught in the school, and the pedagogies employed by its teachers. Along the way, I seek to identify the factors within schools that reinforce the reality of compartmentalization, while also highlighting initiatives that may allow for a more integrated religious educational experience within Modern Orthodox day schools.
Updated: May. 20, 2019
Nishma, a one-year-old sociological and market research firm, published a new study titled “The Nishma Profile of American Modern Orthodox Jews.” While the survey attempts to present an objective view of the Modern Orthodox community’s thoughts on religious life, the results provide instructive, and perhaps unintended, information about the respondents’ financial, rather than social or religious, concerns. Some observers have sought to focus on the answers it gives to potentially divisive questions about women in Orthodoxy, referring specifically to the “schism” about women serving as rabbis. However, the starker results of the survey reach a conclusion that, by far, unites all factions of the Modern Orthodox community. That concern is, in fact, how to support children and pay tuition for them to attend Jewish schools, how to keep kosher in a world with increasingly rising costs, and how to survive in increasingly expensive neighborhoods.
Updated: Oct. 25, 2017
It follows that if Modern Orthodoxy is elitist, it is also very expensive. Some writers have begun to notice as well: according to a widely-discussed article by Dmitriy Shapiro, families can find themselves struggling even with annual household incomes as high as $300,000. That such large incomes are barely sufficient is only part of a larger problem. The other side of the coin is that Orthodox parents, as stated by the OU’s Nathan Diament in the Shapiro article, are “driven to higher paying professions,” specifically law, medicine, and finance. A community that constrains the career choices of its young people incurs a cost that cannot be measured only in dollars and cents.
Updated: Feb. 25, 2015
According to instructions issued by Education Minister Shai Piron, from now on, if half of the parents in state-religious educational middle and high schools request that their daughters study Talmud, they should be allowed to do so. This is the first time that the Education Ministry sets criteria for Talmud studies for girls in state-religious school.
Updated: Jun. 17, 2013
From ‘Asur, Asur, Asur’ to ‘the Big Mutar’:Religious-Zionist Women’s Views on Sex Education in Israel
This study presents the experiences, feelings, and opinions regarding sex education, of 12 young religious-Zionist women who studied in the Israeli religious-Zionist school system and participated in bride-counseling lessons in the months and days prior to marriage.
Updated: Apr. 29, 2013
Mattat – A Meeting Place for Young Israeli Religious Women Before and After National or Military Service
Seven years after her daughter, Mattat, and niece, Kinneret, were killed in a terrorist ambush in the Etzion Bloc, Rivka Rosenfeld has established a website that brings together religious women before and after military service. This is not a solemn static memorial site but a dynamic website, which recently has become a mandatory stop for religious girls who are planning their military or national service after high school.
Updated: Apr. 29, 2013
What is the nature of community service as implemented by middle school students in Modern Orthodox Jewish day schools in the United States? The data and conclusions in this article are based on the author's 2011 doctoral dissertation titled “Civic Engagement as an Outcome of Jewish Modern Orthodox Middle School Community Service/Service-Learning Programs.”
Updated: Apr. 09, 2013
In light of recent developments in the Modern Orthodox community's approach to homosexuality, this article presents a classroom discussion on homosexuality that took place at a Modern Orthodox high school. An examination of the discussion's heteroglossia, or multiplicity of languages existing in tension, along with attention to the discussion's turn-taking structures, reveals the teacher's high degree of control over what students could express. This controlling pedagogy consistently suppresses expressions of empathy in favor of legalistic assertions. This article questions whether the specific issue of homosexuality demands a different approach.
Updated: Aug. 02, 2011
In order to overcome the problems caused by the almost complete lack of systematic data-based research on theconditions of Orthodox education in North America, ATID has asked leading Orthodox educators to help clarify a future agenda for Orthodox education in North America, challenging them to articulate research agendas and educational strategies that will serve schools into the future. The resulting symposium, edited by Dr. Yoel Finkelman, has now been published by ATID with some of its contents made available on the ATID website
Updated: Nov. 16, 2008
A study based on nearly fifty in-depth interviews with Modern Orthodox men and women in Israel showed marked differences between men's and women's educational experiences in the realm of sexuality. While female interviewees often reported that throughout their schooling there were many negative messages about sexuality delivered by teachers and conveyed through the culture, none of the interviewed men reported the same kind of powerful messages in high school. The educational messages and the experiences they inform are powerfully different for men and women who studied in the religious educational system both in Israel and North America.
Updated: Sep. 22, 2008