The Limmud mission, which emphasizes learning, diversity and community, has proven to be a compelling set of values. These values are central to international groups. Studies have shown that Limmud participants are highly likely to travel internationally and recognize that they are part of a global community. However, this is not enough. The question that needs to be addressed entails how being a member of an international community can help us strengthen the Jewish people.
Впервые воедино собраны материалы восьми исследований, проведенных авторами в течение последних десяти лет, и большая часть полученных данных публикуется впервые. Это позволяет получить доступ к беспрецедентно большому массиву информации и проанализировать исследовательские вопросы более углубленно, чем это когда-либо делалось прежде.
Книга может представлять интерес для социологов, этнологов, антропологов, культурологов и специалистов по иудаике, а также для широкого круга читателей, интересующихся современными проблемами еврейства
The study focuses on Limmud volunteers and draws on a survey of ten Limmud volunteer communities in eight countries - UK, USA, South Africa, Bulgaria, Hungary, Germany, Israel and Argentina - together with focus groups conducted with Limmud volunteers from around the world.
The findings provide clear evidence that Limmud advances the majority of its volunteers on their Jewish journeys, and for a significant proportion it takes them ‘further’ towards greater interest in and commitment to Jewish life.
Limmud’s principle impact on its volunteers lies in making new friends and contacts, encountering different kinds of Jews and enhancing a sense of connection to the Jewish people. For many Limmud volunteers, their experience has increased their Jewish
knowledge, their leadership skills and their involvement in the wider Jewish community. Involvement in Limmud therefore enhances both the desire to take further steps on their Jewish journeys, and the tools for doing so.
Limmud impacts equally on Jews regardless of denominationand religious practice. The younger the volunteers and the less committed they are when they begin their Limmud journeys, the further Limmud takes them. Those with more senior levels of involvement in Limmud report higher levels of impact on their Jewish journeys than other volunteers, as do those who had received a subsidy or training from Limmud.
Limmud volunteers often have difficult experiences and risk burnout and
exhaustion. While volunteers generally view the gains as worth the cost, Limmud
needs to pay attention to this issue and provide further support.
learning of Hebrew. Indeed, prominent figures in the UK Jewish establishment have
singled out the teaching of Ivrit (Modern Hebrew) in Jewish day schools as in need of
improvement. Former Chief Rabbi Lord Sacks argues that whilst children are undoubtedly
better educated Jewishly now than in the past, many challenges remain.
I contend that the physical separation between the Jewish Studies and the Hebrew
departments in Jewish day schools does a disservice to both by shutting the door to
crucial teaching and learning opportunities of Hebrew. I recommend that Jewish day
schools should be working towards breaking down these ‘barriers’. In the present
research, I address this issue from the perspective of my own interest, namely Hebrew
pedagogy. My research investigates the extent to which creating connections between
Biblical Hebrew and Modern Hebrew can enhance the teaching and learning of Hebrew in
Jewish day schools.
I employ an Action Research methodology within the context of a case study using
elements of Appreciative Inquiry and written through the lens of Autoethnography. From a
theoretical perspective, I draw on research regarding second and foreign language
acquisition and suggest that Ivrit cannot be separated from its religious, cultural and
historic framework. That is, while Hebrew is taught in the United Kingdom as a Modern
Foreign Language, I propose that we are in fact teaching a cultural language. This term
more aptly describes a modern living language bound up in a particular religion, culture
and time, as is Ivrit. Using the Hebrew root letters as the route to link Biblical and Modern
Hebrew, my research demonstrates that this integration can enhance the teaching and
learning of both. My case study shows that schools and teachers who choose to integrate
Biblical and Modern Hebrew can successfully embrace educational change, a process
which will require them to confront their belief systems as well as accepting new teaching
approaches and materials.
The Hebrew language has evolved, survived and thrived over the millennia and for me it is
the essence of Jewish survival.
This book examines the nuances of faith in school settings and draws on a case study of Jewish and Muslim faith schools. The authors show how these institutions play a role in sustaining their own religious heritage while also engaging with, and providing a place of safety from, the wider community. It sets this case study approach within an historical perspective on faith schools and their relationship with the state in the UK and Europe, and gives an overview of key debates on faith schools. Finally, it examines practical curricula suggestions that all schools can adopt to develop skills around tolerance and engagement to prepare students to live and lead in a diverse 21st century. The book conveys:
• the experiences of some Jewish and Muslim schools within England gathered from one-to-one interviews with teachers, parents, and community representatives, and from focus groups with children;
• a more detailed understanding of Jewish and Muslim concepts of community;
• perceptions of anti-Semitism and Islamophobia;
• alternatives for preparing children with the skills and knowledge needed in the 21st century; and
• the implications for policy and practice in faith schools and those not characterized by a religious ethos or affiliation.
This publication is for school leaders, teachers, teacher trainers, students, and parents. It will also interest government and non-government bodies relating to race relations and education
- See more at: https://www.ucl-ioe-press.com/books/faith-in-education/reaching-in-reaching-out/#sthash.l7da6c8n.dpuf
relations, and group identities within the private schools operated by the
francophone Jewish communities of Brussels, Paris, and Geneva.1 A school’s
organizational structure and balance of power reflect its identity and its
conceptual world. That is, its organizational structure reflects the forces operating
within the school system, the power wielded by various actors, and the
relationships existing between the system and the actors. A school’s balance
of power is thus a practical manifestation of its inherent political inclination
and identity. The main concern in this article is to analyze the ways in which
the structural organization of the school influences the allocation of power
and the school’s identity, and how this identity affects structural aspects of the
the sociocultural construct of human nature. Regarded as a construct whose form
and content is intrinsically connected to economic, historic and sociocultural factors,
the thesis attempts to explain how specific circumstances have caused the orthodox
Jewish community of Gateshead to re-negotiate and crystallize the concept of
human nature in their quest to live ethical and moral lives. In the last fifty years
this community has become known as a prominent centre for higher rabbinical
studies and attracts students from all over the world. Apart from its high
intellectual standards it has also gained a reputation as harbouring members who
are devoted to inter-personal ethics. The contention of this thesis is that the
community's level of compliance to such behaviours requires an awareness and a
well-defined notion of one's "inner" self and its various components that govern the
process of moral and ethical conduct.
Underpinning a wide range of sociocultural activities the thesis deals in particular
with the way in which ideas of human nature are inherent to the content and form
of indigenous educational theory. The process of child-rearing not only ensures the
reproduction of competent sociocultural members, it also aids the child in acquiring
an understanding of its "inner" self. The latter is in Gateshead defined as the locus
of personal and individual responsibility and is consequently vital in making the child
aware of its potentiality for moral conduct.
By carefully analyzing mother-child interactions it is revealed how the structure and
content of these interactions are organized by and expressive of inherent ideas
concerning the concept of human nature. Through active participation in these
interaction sequences the child is provided with an opportunity to construct and
acquire an understanding of itself as a moral agent.
This book explains the radical reconfiguring of Jewish education in England in historical and sociocultural terms. It explores the transformations that took place in every aspect of Jewish education: curriculum, religious/ideological orientation, school format (afternoon classes vs day schools), funding (private vs state), and more. The author shows that this dramatic transition directly reflects both changes in the socioeconomic profile and self-identity of Anglo-Jewry as well as demographic and cultural changes in British society in general. Tracking the shift from integration to separation, this book maps the effect of competing societal, personal and communal agendas, pedagogic paradigms, and pragmatic constraints on the rise of the Jewish day school in England.
The major challenge that we face is the governmental stance that religion cannot be enforced on pupils, while we endeavour to educate and provide strong Jewish identities. This article will focus on how much this stance affects the Jewish identity of the youth attending an integrated school environment as well as other factors that influence Jewish identities.
The study demonstrates that Limmud's educational philosophy is heavily grounded in the interaction of competing tensions, or polarities, on multiple levels. Major categorical distinctions drawn in educational philosophy and practice, and Jewish and general sociology, are both maintained and allowed to interact. This interaction takes place in a "hospitable and charged" environment – one that is simultaneously safe, respectful and comfortable, whilst also edgy, powerful and challenging - that allows the individual freedom to explore and navigate the contours of Jewish community, and the Jewish community opportunity to envelope and nurture the experience of the individual. The study suggests that the interaction of these competing forces, in the context of an intensive Jewish experience, may be an important feature of Jewish educational initiatives attempting to respond to the identity challenges described above. More generally, in detailing a contemporary educational model that sustains religious/ethnic identity whilst emphasising critical thought and openness to competing claims and ideas, it presents an approach that may be applicable in other religious and ethnic communities.
Volume 3 contains the research instruments and tables about Jewish education in Germany.
Volume 2 presents in full the texts of the 23 interviews of leading figures interviewed for our research.This investigation aspired to bring in the feelings and analyses of leading figures of the present-day Jewish population of Germany: How do they see the “burning issues” on the agenda of this population. The following brings out the texts of the 23 face-to-face interviews which were conducted during 2008-2009
Table of Contents:
Preface: A Word from the Editors of this Volume - 1
Legacy, Trauma, New Beginning after ‘45: German Jewry Revisited
Michael Wolffsohn: Jews in Divided Germany (1945–1990) and Beyond Scrutinized in Retrospect 13
Michael Elm: The Making of Holocaust Trauma in German Memory: Some Reflection about Robert Thalheim’s Film And Along Come Tourists 31
Julius H. Schoeps: Saving the German-Jewish Legacy?On Jewish and Non-Jewish Attempts of Reconstructing a Lost World 46
Migration as the Driving Factor of Jewish Revival in Re-Unified Germany
Eliezer Ben-Rafael: Germany’s Russian-speaking Jews: Between Original, Present and Affective Homelands 63
Julia Bernstein: Russian Food Stores and their Meaning for Jewish Migrants in Germany and Israel: Honor and ‘Nostalgia’ 81
Elke-Vera Kotowski: Moving from the Present via the Past to Look toward the Future: Jewish Life in Germany Today 103
Fania Oz-Salzberger: Israelis and Germany: A Personal Perspective 117
Culture and Arts – Reflecting a New Jewish Presence
Hanni Mittelmann: Reconceptualization of Jewish Identity as Reflected in Contemporary German Jewish Humorist Literature 131
Karsten Troyke: Hava Nagila: A Personal Reflection on the Reception of Jewish Music in Germany 142
Zachary Johnston: Aliyah Le Berlin: A Documentary about the Next Chapter of Jewish Life in Berlin 152
Ghosts of the Past, Challenges of the Present: Germany Facing Old-New Anti-Semitism
Monika Schwarz-Friesel: Educated Anti-Semitism in the Middle of German Society: Empirical Findings 165
Günther Jikeli: Anti-Semitism within the Extreme Right and Islamists’ Circles 188
H. Julia Eksner: Thrice Tied Tales: Germany, Israel, and German Muslim Youth 208
Towards New Shores: Jewish Education and the Religious Revival
Olaf Glöckner: New Structures of Jewish Education in Germany 231
Walter Homolka: A Vision Come True: Abraham Geiger and the Training of Rabbis and Cantors for Europe 244
Authors and Editors 251
Names Index 257
The Finnish Jews are also touched by the tendencies and problems mentioned above. As to mixed marriages, their frequency is among the highest in the world, but despite this, a very high percentage of the children in the Jewish community in Helsinki receive Jewish instruction within the framework of a primary and a secondary school of 9 classes and a preschool starting from 4 years of age. The community gives a very high priority to the school and invests important economical and human resources for this purpose. The school has about 100 pupils. Their profile has in the last years become significantly more heterogenic as several families have joined the community, especially from Israel, but also from Russia and a few other countries. This has lead to changes in the study program of the school and a more systematic evaluation of the program. The governors of the school have expressed their interest for conducting a study, which among other things would give a better understanding about the Jewish identity of the students, compared with the background of their homes’ Jewishness, as well as other questions connected to the Jewish objectives of the school.
This research intends to give an idea about The students and their parents regarding the following aspects: Jewish identity and way of life; Attitudes towards and expectations of the Jewish education in the school; Relations to the non-Jewish surroundings (friends, Jewish self-esteem, the attitudes of the surrounding world); Contacts with the non-Jewish parent’s family; Attitude towards Israel; Influence of the home in parallel with the school education; Motivation of parents in choosing the Jewish school for the children; Attitude of parents towards their children’s friends; Motivation of parents to participate in a study program of Jewish topics; Comparison of the data between Finnish-Jewish families and families which have immigrated into Finland. The population of the study will include pupils of the 5th, 6th, 8th and 9th classes and their parents, as well as the pupils of 12th class and their parents. .
The concept of Rosenzweig's Lehrhaus in Frankfurt constitutes a model of learning that could inspire us to counter assimilation in Germany today. Many Jews in Germany are alienated from the Jewish sources, Bible, Talmud, Midrash, Kabbalah or Jewish philosophy. They are not frequenting synagogues. They prefer the general calendar and do not follow the cycle of Sabbaths, Jewish holidays and fast days. They do not observe the laws of kashrut and the atmosphere in their homes is not particularly Jewish. Given this situation, it is only a matter of time before they completely disappear in general society, unless something is done.
Project - The project aims at avoiding assimilation and bringing Jews in contact with their Jewish culture by the creation of a center of Jewish learning that is not a yeshiva, where a specific conduct is required, nor an academic institution that approaches Jewish matters in a purely scientific way. The new Lehrhaus does not oppose scientific learning nor does it require a particular way of living. It only requires a minimal will to Judaism. The broad spectrum of Jews will be welcome in the Lehrhaus: secular Jews, religious ones, liberal and orthodox, Jews from Germany and new immigrants from ex-USSR, men and women. All persons with lively interest in Judaism could be candidates for learning in the Lehrhaus. The program of the Lehrhaus will be oriented towards the participants with their specific human and Jewish interests. The staff of the Lehrhaus will be recruited from amongst the Jews in Germany. They do not have to be professionals, but to be ready to teach Jewish matters and to bring with them an enthusiasm that is able to urge the participants to be linked to the hidden spark in their souls.
Snowball effect - Once the project proves to be successful in Kassel, other Lehrhäuser could be opened, say, in Frankfurt or Berlin,. This could eventually lead to a new German Jewish Renaissance, in the spirit envisaged by Rosenzweig himself in the 1920’s.
Foreword - Joëlle Aflalo and Gad Boukobza
Introduction - Eliahu Birnbaum
Summary of the Deliberations - Benjamin Myers
Jews in Europe - Ami Bouganim
Think Tank Participants