Search results for: Bible studies
Page 1/16 158 items
Jewish text educators are tasked with the ongoing challenge of balancing skill development and content mastery on the one hand and creating meaningful Jewish learning experiences on the other. This delicate balance of seemingly opposing goals requires skill, proper planning, and support. In this series, we will explore a student-centered approach to Tanakh and Talmud/Rabbinics study where the skills and content learned will aid students in their personal construction of meaning. The Bootcamp, between June 24 – July 11, 2021, will explore various strategies for achieving our meaning-making goals including historical, literary, analytical, and inquiry-based approaches.
Updated: May. 10, 2021
AlHaTorah.org has successfully reimagined the experience of online and mobile learning of a text with commentaries. AlHaTorah.org is an ambitious project. It aims to provide a comprehensive Torah library in native, usable digital format. While its corpus and features seem to be growing constantly, so far its crown jewel is the Mikraot Gedolot. While exploring verses and commentaries, which are displayed in a pleasing Hebrew font, I truly get the feeling that AlHaTorah.org has achieved the usability and aesthetics of the original, faithfully translated into the medium of a web app.
Updated: Mar. 22, 2021
Nechama 21C: Enhancing Torah Instruction with Digital Tools: Where Nechama Leibowitz and Digital Technology Meet
Nechama 21C is a 10 hour online, self-paced course designed specifically for teachers of Torah and Navi on all grade levels, and shared on an interactive e-learning platform. Course participants engage with video presentations, tutorials, selected articles, web-based resources, interactive tools, and shared mediaץ
Updated: Feb. 18, 2021
As an entrepreneur roaming the halls of the great museums, teaching Tanach and Jewish History in many cities on-site, mine was a particularly hard challenge. All my teaching moved to Zoom, the Met closed, and Amtrak cancelled my imminent Rhode Island School of Design visit. Surprisingly, this led me in a new direction: reaching more people and showing them more museums than I could have imagined. No need to wait to travel to Boston, Atlanta, Toronto or London to guide a Tanach tour in their museums, and only for locals. Google Earth and Street View open the world’s great museums from the comfort of your chair. I now sit in Jerusalem and explore museums and sites I explored in the past, from London to Jordan, and travel to many more, from the Nile to Mesopotamia to the Pantheon.
Updated: Nov. 03, 2020
The Rimonim Professional Development Program aims to bring innovative pedagogical techniques developed at Herzog College in Israel to English-speaking Jewish educators around the world. The program is a year and a half long and includes an intensive summer semester in Israel, all expenses paid (COVID-permitting). This program is a joint project of Herzog and the Israeli Ministry of Education and is subsidized by the Israeli government, so the cost for the entire program (including the Israel trip) is $750.
Updated: Sep. 30, 2020
When challenged by Israel’s Ministry of Education to create a program to teach middle school students 170 Bible chapters over the course of seven months, Herzog College responded by developing an app that has been launched in Israel in 142 schools, encompassing 6,000 students. The smartphone app that was developed, Hayyinu KeHolmim (“We were as Dreamers”), contains a single unit on each chapter, divided into micro-units.
Updated: Nov. 27, 2019
This study set out to design and implement an approach to Tanakh education that would help students become expert decoders of the Biblical Hebrew text as they became expert interpreters of it. The goal, following existing, research-based best instructional practices from literacy, was to create a curriculum in which language skills and meaning making were intimately connected. This paper describes the curriculum and its implementation.
Updated: Oct. 02, 2019
Over and above what Moses said in the last month of his life, is what Moses did. He changed careers. He shifted his relationship with the people. No longer Moses the liberator, the lawgiver, the worker of miracles, the intermediary between the Israelites and God, he became the figure known to Jewish memory: Moshe Rabbeinu, “Moses, our teacher.” Moses became, in the last month of his life, the master educator. In these addresses, he does more than tell the people what the law is. He explains to them why the law is. There is nothing arbitrary about it. The law is as it is because of the people’s experience of slavery and persecution in Egypt, which was their tutorial in why we need freedom and law-governed liberty. Time and again he says: You shall do this because you were once slaves in Egypt. They must remember and never forget – two verbs that appear repeatedly in the book – where they came from and what it felt like to be exiled, persecuted, and powerless.
Updated: Aug. 28, 2019
A Sacred Language or the Language of the Bible: A Curricular Study of Jewish Hebrew Bible Instruction
This curriculum studies article uncovers how ideological commitments often, without acknowledgment, determine instruction. Through a comparison of two popular Tanakh (Hebrew Bible) curricula, both focused on the same subject, one emerging out of a fundamentalist religious worldview and the other a progressive, modernist religious worldview, curricular nuances are explored and theorized. Ultimately, this article argues that small differences in instruction serve to shape radically different conceptions of religious activity.
Updated: Aug. 06, 2019
When the Truth Is Not What Actually Happened: The Epistemology of Religious Truth in Orthodox Jewish Bible Study
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.
Updated: Jul. 17, 2019