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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 2
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 3
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:
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 4
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 5
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:
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 6
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).
Time on task: 15 minutes
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 7
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.
Time on task: 15 minutes
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.
Time on task: 25 minutes
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.
Time on task: 25 minutes
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 8
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 9
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 10
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?
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 11
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 15
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 16
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).
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 17
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.
Time on task: 10 minutes
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).
Time on task: 15 minutes
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 18
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.
Time on task: 15 minutes
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.
Time on task: 45 minutes
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 19
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.
Time on task: 20 minutes
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),
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 20
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 21
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 22
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 30
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 31
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 32
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 33
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 34
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
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 35
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 36
References
Caine, R. N., & Caine, G. (1990). Understanding a brain-
based approach to learning and teaching. Educational
Leadership, 66-70.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 37
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.
PRACTICAL GUIDE FOR ULTRA-ORTHODOX DIVERSITY EDUCATION 38
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.
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