Practical Planning Sample for Education of Diversity in an Ultra-Orthodox Setting

PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 1

A People within a People

The Ultra-Orthodox Diversity in Relation to Modern Israel

Society

Practical Planning for Education of Diversity in an

Ultra-Orthodox Setting

Yechezkel Moskowitz

Literacy and Diversity

Dr. Tata Mabuga

April 10th 2015


Abstract

In relation to previous findings that most Haredi

schools do not provide much culturally responsive

teaching (Moskowitz, 2015) it is only logical that such a

program should exist, and any school which implements

such forms of teaching should be supported in any way

possible. Following in the path of Jewish leaders such as

R. Israel Salanter and Samson R. Hirsch, I prepared two

model lessons in line with Culturally Responsive Teaching

methods (Gay, 2010). However, due to certain communal

sensitivities to secular ideas within the Ultra-Orthodox

community (Wertheimer, 2014), the curriculum presented, had

to be formulated from a religious perspective and text in

order for it to even be a viable option. In the end of


the lesson plan features and handout descriptions. I

present the rationale for both of my lesson plans in a

clear and concise fashion.

Lesson Plan #1: You and Your Neighbor

Topic & Audience:


Topic: The foundation of the Torah: That which is

hateful to you, do not do to your neighbor. Using an

essay of Mussar –Jewish Ethics - giant, R. Simha Zisel

Ziv (1824–1898), from his famous work Hahmah uMussar, The

Knowledge of Wisdom and Ethics - a compendium of Rav Ziv's

teachings on ethics and moral development.

Audience: The audience is a 9th grade Haredi class.

The class can consist of both general education, and

special education students.

Goals & Objectives & Resources:

Goals & Objectives: To utilize culturally responsive

learning, by enabling students to learn and educate one

another about the true meaning of a global society, where

Jews and gentiles live in an environment of respect and

appreciation for each other.

Upon completion of this lesson, student will be able

to demonstrate knowledge and comprehension of their

responsibilities as both individuals and their role in a

greater society.


Resources: essay: You and Your Neighbor (Ziv-Brodia,

1956), and a directive sheet (handout). Time and resource

permitting; a class trip is used as an interactive tool

for students to experience and reflect on the ideals

presented within the essay.

Standards: Unfortunately there are no common

standards for Jewish education in Haredi – Ultra Orthodox

- circles (Sterns & Nissan, 2015) - let alone Culturally

Responsive Teaching. In addition, due to cultural

sensitivities, such a program in a Haredi setting will

have to be presented through the communities religious

prism - doing otherwise would prevent Haredi school from

participating in such a program (Wertheimer, 2014).

Lesson Length: Two periods of 40 minutes, with five

minute break in between.

Lesson One: First Period

Introductory Activity & Purpose:


The instructor initiates an initial classroom

debate, where students are challenged to discuss the role

of those who provide services and their role as those

receiving them. This thought provoking session would

attempt to answer the following questions,

1. Does someone owe me a service if I pay for such a

service?

2. Do I expect to provide a certain standard of work,

if I am paid to provide a service?

Time on task: 10 minutes

Student-Centered Investigations:

Students write a short essay, no more then 150- 250

words, exploring their initial thoughts on the above

mentioned questions. (See handouts that follow lesson

plan).


After students have written their short essays, they

are split into five groups of 4 and share their answers

with each other – this will enable them to change ideas


and work on inter personal ideas. While this is going on,

teachers and assistant revolve by each table and discuss

with each group their ideas, and questions.


Lesson: Second Period

Lecture: The Rebbie – Jewish studies teacher – reads

the article of R. Ziv, while the class follows along.

It's at the Rebbie's discretion on when to elaborate on

certain concepts, within the objectives and timeframe of

the lesson.


Closure:

Students are encouraged to ask any questions on what

was read and discussed. Additionally, students are asked

in name order, to voice their opinions on what the class

just read. Doing so will increase their awareness of the

ideals presented within the text.



Class Trip: time and resource permitting, class will

take a trip to local market, asking the merchants how

they build trust between themselves and their customers,

and other merchants.

Assessment:

Students are assigned a one page reflection on how

their views have evolved post the reading the essay of R.

Ziv. The Rebbie then reviews their reflections, and

writes a set of comments to each student – with further

personal discussion if necessary.

Lesson 1 Handout

Introduction – Essay Summary

Rav Simcha Zisel Ziv. Rav Simcha Zisel Ziv (1824–

1898), otherwise known as the "Alter – or the elder – of

Kelm, was the main disciple of Mussar movements founder

R. Israel Salanter (1810 - 1883). R. Ziv aside from being

a brilliant Talmudic scholar, was master pedagogue and


philosopher (Katz, 1999). Ziv founded a Yeshiva program

in Kelme, Lithuania, called Beit Hatalmud – the home of

the Talmud. This school system included a boy's school, a

girl's school and an advanced Talmudic academy for

married men. In the above mentioned school system,

students studied Jewish studies in tandem with secular

studies, which was unprecedented in Lithuania at the time

(Katz, 1999). R. Ziv would influence many students and

remained forever a household name for wisdom, piety, and

devotion to a new set of ideals; re-awakening within

fundamental Orthodoxy, a Critical Consciousness.

Article Summery (not included in hand out)

R. Ziv in That which is hateful to you, do not do to your neighbor

discusses the famous saying "What you do not want done to

yourself, do not do to others" which is referenced to

Confucius (551–479 BC). On the other in Jewish circles a

similar quote is said in the name of Hillel the elder

(110 BCE -10 CE). The quote brought down in the

Babylonian Talmud (Shabbat 31a), - in Aramaic – "d'`alakh

s'nai l'khavrekh la ta`avaid. Zo hi kol hatora kulahh, v'idakh peirusha hu: zil


g'mor - That which is hateful to you, do not do to your neighbor. That is the

whole Torah; the rest is the explanation. Go and study it". R. Ziv,

proclaims that Hillel's dictum is not to be falsely

understood as the saying of Confucius, rather - R. Ziv

explains – the saying of Hillel, is to explain that the

foundation of the Torah – bible - is genuine love for

humanity - no matter race or creed. Just like people love

themselves and would want no one to do them wrong, they

must love others and desire no wrong to befall them. R.

Ziv continues to discuss how humanity are partners in

this world, and only through collaboration will humanity

be able to achieve its ultimate purpose, service of God.

Introductory Essay:

Please write an essay on one of the following:

1. Do you think that the dictum of Rav Hillel, sounds

familiar - why? And explain if you can find a

difference.

2. Can you think of any commandments in the Torah which

are there for the betterment of mankind?


3. How can the Torah be completely founded on this

principle, explain.

Reflection Essay

Please write a one page essay, describing how your

view of yourself and the world has changed after learning

and discussing R. Ziv's essay.


Lesson Plan #2: Who is a Jew?

Topic & Audience:

Topic: Who is a Jew? In a thought provoking essay,

R. Yehiel Yakov Weinberg, known as the Sredi Aish, discusses

the current attitude of traditional orthodoxy to the

State of Israel (Weinberg, 2003). More specifically R.

Weinberg explores the religious standards of the State,

and the way the State views, and should view, its

religious identity (Weinberg, 2003).

Audience: Audience is a 12th grade Haredi – Ultra

Orthodox - class. The class can consists of both general

education, and special education students.

Goals & Objectives & Resources:

Goals & Objectives: is to challenge students on

their views on the State of Israel, The states Jewish

identity, and the how religion and modernity can co-exist

within the state.


After reading the R. Weinberg's essay of this

lesson, students will be able to demonstrate knowledge

and comprehension of the current debate in Israeli

society in regards to who is a Jew, and how Jewish should

the state of – of the Jews – Israel be.

Resources: Article: Who is a Jew? (Weinberg, 2003), and

a directive sheet (a handout). Two video clips accessible

on YouTube, which reflect the current Haredi - Secular

tensions in Israel. The first video Mihu Yehudi by Medabrim

(Medabrim, 2011) and the second, Mihu Yehudi, a discussion on

religion by channel 99 (Israeli Parliment Channel, 2014)

Standards: As mentioned previously, there is no

common standards for Jewish education (Sterns & Nissan,

2015) - let alone a system for Culturally Responsive

Teaching. In addition, such a program would have to be

presented through a religious prism otherwise Ultra-

Orthodox school will not allow such a program in their

school (Wertheimer, 2014).


Lesson Length: two periods of 65 minutes – which is

common lesson period for Haredi 12th grade students - with

five minute break in between.

Lesson One: First Period

Introductory Activity & Purpose:

In order to draw in the student (Caine & Caine,

1990), the class watches on the smart board the two

mentioned YouTube clips to introduce to two varying

opinions on the current debate regarding the statues of

Jews in Israel.


Student-Centered Investigations:

Students are to divide into groups of two, and co-

write a short essay, no more then 150- 250 words,

exploring what being Jewish means to them and what being

Jewish means to others – who do not share their religious

views - as well. (See handouts that follow lesson plan).



After students have written their short essays, they

are split into five groups of 4 and share their answers

with each other which as explained previously helps

develop communication and co-work skills. During group

session, teachers and assistant revolve by each table and

discuss with each group their ideas, and questions.


Lesson: Second Period

Lecture: The Rebbie reads the article of R.

Weinberg, while the class follows along. It’s the

Rebbie's discretion on when to elaborate on certain

concepts – which is common practice in ultra-orthodox

classrooms - within the objectives and timeframe of the

lesson.


Closure:

Students are encouraged to ask any questions on what

was read. Additionally, students are asked in name order,

to voice their opinions on what was just read. This will


increase student awareness of the message convoyed within

the text. More importantly is will also open the door for

new healthy debates amongst student within and without

class.


Assessment:

Students are assigned a three page, well researched

reflection on the current state of the debate of

religious conversions in Israel, and how they felt about

the debate pre and post the reading of R Weinberg's

essay. The Rebbie, after review of student's reflections,

will write a set of written comments on each student

reflection.

Handout

Introduction

As a child, Yehiel Jacob Weinberg was educated inthe intellectually rich but culturally limited Orthodoxinstitutions of late nineteenth-century Lithuania. ATalmudic prodigy in his youth, he studied at the famedSlobodka yeshiva, where he stood out for his brillianceand promise. After a short, unhappy stint in therabbinate of the town of Pilwishki (and a miserablemarriage to the daughter of the town’s previous rabbi),


Weinberg went to Berlin, where he pursued the course ofsecular studies that had begun to interest him already inhis days in Slobodka. He was to stay on in Berlin,serving as head of the Hildesheimer seminary until itsclosure in 1938. During that time, he was recognized asthe preeminent authority on Jewish law in Germany, anddeveloped an academic career as a scholar of biblical andtargumic literatures. At the same time, Weinberg emergedas a leading advocate of the German approach totraditional Judaism known as neo-Orthodoxy, an ideologythat he had openly opposed in his youth. Neo-Orthodoxy(like its American counterpart, “modern Orthodoxy”)affirmed the inherent value of modern culture andadvocated the integration of secular learning into thetraditional Jewish curriculum. The guiding spirit of neo-Orthodoxy had been the nineteenth-century luminary R.Samson Raphael Hirsch, and it was his heritage thatWeinberg championed during his tenure at the Hildesheimerseminary. After the war (which he passed in unusuallybenign circumstances), broken in health and spirit by thedestruction of all the worlds that had bred him, Weinbergretreated to the small Swiss town of Montreux, where hespent the remainder of his life in self-imposed exile.(Woolf, Winter 2002)

Article Summery (not included in hand out)

In his article who is a Jew R. Weinberg explores the

purpose of the Jewish State of Israel as homeland of the

Jewish people. How is that state to be viewed by its

inhabitants? What is the role of this Jewish state in

the greater world? How does this Jewish state retain its

Jewish identity in modern times, and why is it imperative


that the state makes great efforts to retain its Jewish

identity (Weinberg, 2003)?

R. Weinberg then proceeds to explain at great length

why the state of Israel – should retain its Jewish

identity and be a Jewish State. Which translates into a

state which creates a constitution which follows the

Torah, and makes efforts to retain its Jewish identity.

Through enabling a strong Jewish population and moral set

(Weinberg, 2003).

Introductory Essay:

Please write an essay using the following questions as

starting points.

1. What makes you Jewish, and how does that make you

feel?

2. Do you think other people who are not as observant

as you, good Jews?

3. How do you feel about, conversions being conducted

by groups other than the Chief Rabbinate of Israel –

such as reform or conservative?

Reflection Essay


Please write a five page - well researched –

reflection paper – which includes a bibliography; on the

current state of the debate of conversions in Israel.

A selection of Ideas:

1. Do you think that R. Weinberg's upbringing

effected his essay?

2. Do you think R. Weinberg's more modern views

are reflected in this essay?

3. Des this essay of R. Weinberg, seem more

conservative, then his other writings? Please

explain why you think that is.

Express your ideas I am looking forward to reading

them.


Who is a Jew?


Rationale

Lesson Plan #1

In lesson plan #1 I chose R. Ziv because I find his

perspective regarding the entire world, refreshing.

Specifically because most Jewish literature in Europe in

the second half on the second millennium had – as I feel

justifiably – a very negative view towards the gentiles

around them. However, R. Ziv seems to buck the trend and

opens room for a logical debate on why post emancipation,

having such a perspective is not only illogical but

counterproductive.

I believe that the same ideas presented by Rav Ziv

are most relevant in the current Haredi - Secular social

conflict. Yet despite the fact that both sides can do

more to improve the current situation, I feel that at

this point change must come from Haredi groups first – as

they represent God and his ways, which are forgiving and

compassionate. In addition, I believe that the secular


population, no longer understands and desires to uproot

traditional Judaism as the previous generations allegedly

did (Wertheimer, 2014). As such, it is incumbent on

Haredi Jews to refine the way they view their secular

brethren, in order for there to be progress in

jumpstarting a healing process between both factions.

Reviewing the works of R. Ziv, I believe, can help

reshape some of the issues within Haredi mindset and

assist in the planting the seeds for such a process.

Audience My audience is ninth graders, because I

feel that it is not until High School that students have

the intellectual capacity to truly comprehend the state

of diversity within the world around them - and the

issues such diversity presents. By the 9th grade however,

students are already beginning to acknowledge the more

complex elements of their surroundings and would be able

to comprehend the Haredi view on the secular and Vis

versa.

Class Work. Regarding the class work, I find that

students do best when they are drawn into the class


through a stimulating conversation or visual aid (Caine &

Caine, 2011). However, I like when students take time to

reflect and establish their own their own view points

before I present before them an authoritative view – such as

R. Ziv. This further enhances their understanding of the

text and enables them to gain more from the class overall

– this ideas is in fact backed up by current brain

research (Caine & Caine, 2011), which in my mind further

strengthens such practice.

Main Lecture. Reading in class is a traditional

format. In Jewish education, a Rebbie lectures for a

portion of the time. This is an acceptable practice for

hundreds of years and cannot be undone – at least with

the current Haredi mindset. In addition, I believe when

lectures are presented using the Socratic Method, they

yield positive results. In addition incorporating a

traditional format will create a sense of familiarity

with the students, further enhancing their learning

ability.


Hands on. The class trip is used as a way for

students to get a hand on experience and bring the ideas

of Rav Ziv, to practical usage. Students can walk around

the market asking merchants and customers questions,

getting a sense what people feel about the lessons they

have learned from Rav Ziv.

Lesson Plan #2

I chose R. Weinberg's essay who is a Jew? (Weinberg,

2003) Due to its relevance to the raging issues of

religion vs secularism in the state of Israel, despite

its age – as it was written sometime in the 60's. R.

Weinberg, I believe, was a leader for all sectors of his

generation, and therefore would be an acceptable source

in Haredi circles.

Audience. The Audience I chose is 12th graders,

because I feel they are at a prime age to discuss

political concepts. By 12th grade a student has begun to

establish a viewpoint on life, and the ideas and concepts

which surround him. Discussing with students of the 12th

grade, the Jewishness of the State of Israel, is a


conversation I believe students, of such an age group and

grade, would find engaging and interactive.

Class Work. As I have written earlier, I find that

students do best when they are drawn into the class

through a stimulating conversation or visual aid.

However, I like when students take time to reflect and

establish their own their own view before I present

before them an authoritative view. This further enhances

their understanding and enables them to gain more from

the class – this ideas is in fact backed up by current

brain research (Caine & Caine, 2011), which –like I said

- further strengthens its use.

Main Lecture. In a Haredi 12th grade, there is even

more emphasis on the lecture portion of the class – this

is done to prepare students for Talmud study, which

despite being interactive, is a lecture format at its

core, akin to the Socrates method - however, the

atmosphere is a bit more relaxed, in regards to classroom

discipline, and open discussions are more common (Sterns

& Nissan, 2015). This reality, as mentioned, is used as a


tool to further prepare them for a Talmudic studies in

post high school, Talmudic seminaries - where students

will most likely go and learn for several years or more.

Depending on when they begin their military service which

should be encouraged for those that value it.

Hands on. In 12th grade, the atmosphere should be a

serious one. I write this in contrast to the common

misconception of the senior years, as a waste of time. I base

my words based on the assumption that an Ultra Orthodox –

Haredi – Jewish 12th grader is a students who is turned on

to life of learning – as a foundation to any other

vocation/ career he may choose. Therefore a five research

paper, which is well sourced, bibliography included,

should provide the students with an engaging hands on

experience. Which can not only prepare them for their

advanced Jewish and general studies – in Talmudic

seminaries in tandem with Collage of universities – but

as an opportunity to pursue and idea which will broaden

the mind. And honestly it does not get any better than

that.


References

Caine, R. N., & Caine, G. (1990). Understanding a brain-

based approach to learning and teaching. Educational

Leadership, 66-70.


Caine, R. N., & Caine, G. (2011). Natural learning for the

connected world. New York: Teachers College Press.

Gay, G. (2010). Culturally Responsive Teaching: Theory, Research, and

Practice (Multicultural Education Series) . New York: Teachers

College Press; 2 edition.

Israeli Parliment Channel (Producer). (2014). יייי ייייי -.who is a Jew, an interesting discussion [Motion Picture] ;ייייי

Israel. Retrieved from

https://www.youtube.com/watch?v=9A1_6KOwVQ4

Katz, D. (1999). ייייי ייייי - Tenuat haMusar. The Musser

Movment. Jerusalem: Feldhiem.

Medabrim (Producer). (2011). יייי ייייי - Mihu Yehudi, who is

Jewish [Motion Picture]. Retrieved from

tps://www.youtube.com/watch?v=5DFI3AQyn_c

Moskowitz. (2015, April 3). A People within a People: The

Ultra-Orthodox Diversity in Relation to Modern

Israel Society; Field Study and Analysis. Scranton.

Sterns, R. Y., & Nissan, R. A. (2015, 2 3-4). Interview

on the current state of Jewish education. (Y.


Moskowitz, Interviewer)

Weinberg, Y. Y. (2003). Seridi Aish, Vol. 4. Jerusalem: Mossad

Rav Kook.

Wertheimer, J. (2014). What You Don't Know About the

Ultra-Orthodox. Commentary, 137(7), 38-44.

Woolf, J. R. (Winter 2002). The Legacy of Yehiel Jacob

Weinberg. Azure no. 12,.

Ziv-Brodia, S. Z. (1956). Hahma uMussar. New York:

Messorah.

Practical Planning Sample for Education of Diversity in an Ultra-Orthodox Setting

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