Search results for: Orthodox
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In the final weeks of 2018, New York’s Orthodox Jewish community went into full-blown panic mode. One Orthodox newspaper in Brooklyn, the Flatbush Jewish Journal, ran the screaming front-page headline “ATTACK ON OUR YESHIVAS!” in red, inch-high letters. The threats and warnings came as state authorities announced long-awaited guidelines that will regulate the curricula of Orthodox yeshivas. They also come as New York State’s ultra-Orthodox community faces a sharp loss of influence in Albany once the new legislature is sworn in. Now, Orthodox leaders are using the state guidelines to rally their community, even as they recognize they must try to mend fences in the capital.
Updated: Jan. 02, 2019
We are enormously excited to announce the creation of the Orthodox Union’s Center for Communal Research, and welcome its new director, Matt Williams. The Center for Communal Research will advance the OU’s mission to better understand and serve the Jewish community by developing a high-quality base of data, knowledge and insights about our community through a carefully conceived and executed research agenda.
Updated: Oct. 04, 2018
UK Orthodox Jewish educators face a number of ethical dilemmas surrounding truth-telling in the classroom. While they must comply with government legislation and high standards of professional conduct, they may also wish their practice to be informed by halachic considerations. This theoretical study explores the potential tensions that may arise when allegiances to the above areas lead to conflicting courses of action, and attempts to plot a course of appropriate conduct that can satisfy all considerations. Direct distortion is identified as an inappropriate tool, whereas omission of content that will hinder students’ Orthodox development is considered preferable to unfiltered disclosure.
Updated: Feb. 06, 2018
This piece, the follow up to my recent discussion of the financial and non-financial costs of yeshiva day schools, proposes what I respectfully submit is a relatively simple and intuitive solution to this fundamental flaw in the yeshiva day school model. Put in place, it would radically alleviate yeshiva day school costs without compromising our children’s Jewish education, and potentially make that education more effective and lasting.
Updated: Jul. 27, 2016
There are many ways to view yeshiva day schools. The Orthodox community generally views them with pride, as a substantial communal achievement — and rightfully so. In less than a century, a community of largely impoverished refugees, decimated by the Holocaust, came to a foreign country and established schools that rival that country’s most elite and established schools. Almost every yeshiva day school produces graduates who attend the finest colleges and graduate schools, and their students regularly win national literary, advocacy, math and science competitions. And the sweeping success of these schools has also been religious — there are more Jewish religious studies students in America today than at any time in its history. And yet, this achievement has come at a cost, and that cost continues to be extraordinary and multifaceted. The most obvious cost is financial: it costs an extraordinary amount of money to send a child to yeshiva day school and for our community to sustain such independent schools. But there are also other, associated costs which may be less obvious than the monetary costs, but which are no less profound.
Updated: Jul. 19, 2016
No Candy Store, No Pizza Shops, No Maxi-Skirts, No Makeup”: Socializing Orthodox Jewish Girls Through Schooling
For American Orthodox Jewish girls, Bais Yaakov schools became the primary location of socialization. School administrators clearly articulated curricular learning as secondary to the primary goal of socializing girls to embrace Orthodox Jewish roles and observances. In the 1960s–1980s, disturbed by new trends in society, school leaders imposed new rules and policies, redefining proper Orthodox girlhood. They emphasized modest dress, and restricted coed fraternization and popular culture. Girls engaged in this socialization process and expressed agency in different ways. This resulted in the creation of a hybrid American Orthodox youth culture. While at times they resisted, ultimately girls accepted the values and observances school leaders advanced.
Updated: Mar. 30, 2016
Why Do British Parents Affiliated to Progressive Synagogues Choose to Send Their Children to Orthodox Jewish Primary Schools?
Over the last 130 years, attendance by Jewish children at Jewish day schools in Britain has waxed and waned, until now, in the twenty-first century, attendance figures are similar to those of the 1880s, with almost 60 per cent of Jewish children attending a Jewish primary or secondary school. Recent research has examined this trend within the Jewish population as a whole, mainly concentrating on Jewish secondary schooling. Because of the impact this phenomenon has had on chederim and because of the fundamental differences between the different branches of Judaism, it is important for Jewish educators and leaders to understand what factors lie behind the choices that parents make when deciding on their children's schooling. This study investigates the reasons why parents who are affiliated to Progressive synagogues choose to send their children to Orthodox Jewish primary schools, concentrating on one Progressive community in the north of England in particular, and contrasting the data with that from two larger and older communities.
Updated: Nov. 05, 2014
In its largest expansion to date, the Seif Jewish Learning Initiative on Campus (popularly known as JLIC) has expanded to four new universities: Columbia, Binghamton (New York), Wisconsin and Drexel (Philadelphia). JLIC, a program of the Orthodox Union in partnership with Hillel: The Foundation for Jewish Campus Life, places an Orthodox couple on a secular college campus. Once there, the couples provide programming for Orthodox students as well as encourages close-knit relationships with students who otherwise could be lost in the predominantly secular environment.
Updated: Nov. 05, 2014
Sharpening the Message: Recommendations for Improving the Effectiveness of Religious Education in Yeshiva High Schools
With the help of a fellowship generously provided by ATID, I took some time during a mid-career pause in my own work as an educator to ask two questions that I know plague other mechanchim as they have plagued me for the past few decades: How well are we accomplishing our tasks, and what can we do to improve? I determined that the current state of Modern Orthodox education – indeed of Modern Orthodoxy itself – can be described as a paradox: on the one hand, our efforts over the past few decades have been phenomenally successful, and at the same time there is so much that cries out for improvement. Both halves of that sentence are true and neither one negates the other.
Updated: Jun. 29, 2014
We are pleased to announce that the upcoming Jewish Orthodox Feminist Alliance (JOFA) conference, December 7-8, 2013 at John Jay College in New York City, will feature an Educators' Track for Jewish educators working from pre-school through high school. The Educators’ Track will give us the opportunity to have difficult discussions about issues related to gender and sexuality, to hear from top educators in the field, to brainstorm with one another, and to take home tools to build more gender-aware Orthodox day schools.
Updated: Oct. 30, 2013