Jewish Wisdom in the Workplace

Shayla McKnight wrote an article about her workplace where, unlike many other workplaces we are all familiar with, gossip is not tolerated.  In fact, when she began working there, she was told explicitly,  "There's no back-stabbing here, and no office politics.  Gossiping and talking behind someone's back are not tolerated."

Workplace Gossip?  Keep It To Yourself

The interesting thing is that it works!  The employees actually do not gossip, and if someone breaks that rule, s/he is called out on the issue and reminded about the policy.

We often have rules in our classrooms stating that lashon hara and rechilut are not acceptable, but in my experience we rarely go the extra step by following up and holding not only our students but ourselves to the high standards we articulate.  Maybe we need to state the policy as part of our induction process for new teachers as well as new students and their families.  And everyone would certainly benefit if we insisted on taking the policy seriously.

There is another section of the article that helps to explain why there is a real feeling of community in this workplace, and I believe it has possibilities for the classroom as well.

"There's a mix of personalities in any company, and rarely does everyone in a workplace like one another.  but I believe that half the battle is in how people communicate.

 When employees are hired here, they're given a communications assessment, a commercial program that the company uses to pinpoint a person's dominant communications style.  the styles are linked to colors that identify how each employee likes to communicate.

If someone is a "red," for example, he or she appreciates when others are direct and state the facts quickly.  A person who's a "blue" enjoys having all the details, and time to process them.  A "yellow" is spontaneous and likes a personal connection.

I'm a "green"  That means I'm sensitive and like to be approached as courteously as possible;  greens tend to be compassionate and supportive. 

Nameplates on our desks have a color bar to identify our styles, ...  This system lets everyone know how co-workers prefer to be approached and it goes a long way in promoting harmony."

What if we gave our students the same courtesy this company gives its employees?  What if we really treated our students as individuals?  We know about multiple intelligences, and varied learning styles.  We know about multiple assessment tools which give our learners the opportunity to demonstrate what they have learned in different ways.

What if we also allowed them a voice in defining the way in which they communicate - with each other as well as with us - so they would feel safe and respected in our schools.

I'm willing to bet that the atmosphere in our classrooms would be different - in a very good way.

 

Twitter in Teaching?

Many years ago, when CAJE was a young organization, I went to my first CAJE conference.  Returning home I could hardly wait to share the innovative ideas that surfaced there with the principals and teachers in my congregational school.  I still remember the response of the principal:
"Who needs Alternatives to Jewish Education?" he asked.
I corrected him.
"It was the Conference on Alternatives IN Jewish Education," I said.
I'm not sure I convinced him.

We've come a long way, I hope, in looking at innovation in learning.  One example is a website, jlearn2.0 which highlights leading-edge thinking in this area.

I want to recommend you read this post at jlearn2.0 entitled Why My Students Were Texting in Class... and Learning.  It is an exciting window into use of what might be seen as distractions to advance learning.  We need to use all the tools available to engage our students.

Toldot

Of all the Torah portions in B'reisheet this may be my all-time least favorite.  Each year I struggle with the character of Ya'akov as it is expressed in his actions here.  I remind myself that this text is here for a purpose - as I believe all the text in the Torah is - and wonder once again what God wants me to learn as I read and re-read the descriptions of the actions of all the players here.

• Yitzhak, whose relationship with his father Avraham had to have been affected by the experience at Har HaMoriah.  He loves his wife, he loves his eldest son, he doesn't really trust his own judgment.
• Rivkah, who left her immediate family to become the wife of a distant relative, who was unable to bear children until her husband intervened with God, and who appears to believe she has the right to manipulate the people around her to further her goals
• Ya'akov, who didn't show much initiative as a youngster, who went along with his mother's ruse and outright lied to his father about who he was in order to receive his father's blessing
• Eysav, who - on the surface at least - seems the most innocent of all the actors in this play.  He hunts, he tries to please his father, he gets taken advantage of by those more clever than he.

So what are we to learn from this?

Are these the lessons?

1. It's OK to lie to your parents if it gets you what you believe you deserve.
2. The ends justify the means.
3. Jews aren't supposed to be good outdoorsmen

Somehow I doubt these are the lessons we're supposed to learn from this section of Torah.

Here are some ideas I prefer:

1. Food can be an expression of love and part of an important experience.  That's the idea in David Kraemer's commentary here
2. Rivkah has amazing clarity about God's Big Ideas.  She knows what the overarching plan is and does what is necessary to advance it.  That thought is expressed in The Women's Torah Commentary in the article by Rabbi Beth J. Singer here
3. Today as in the time of the Bible water is the key to survival.  We have a responsibility to treat the land and its resources with care and respect.  That idea is connected to this week's parasha in the commentary by Rabbi Yuval Cherlow at the website of Canfei Nesharim

How do you understand this parasha?  What Jewish values do you see here?  What do you think God wants us to learn from this portion?

Please feel free to share your ideas as comments to this post.

Our Most Important Job

Helping students learn to evaluate available information is more important today than ever before. In the past, we as teachers were in the business of conveying content. We had the 'truth', and we chose the books that had the 'truth.'

In today's world there is more information at our learners' fingertips than there used to be in entire libraries. Unfortunately, much of that information is misleading at best and totally inaccurate at worst.

This article about the Dead Sea Scrolls is an example of how information on the internet can be manipulated by anyone with the desire to do so.

2000-Year-Old Scrolls, Internet-Era Crime

By sharing this article with your students you may help sensitize them to the possibility that what they read must always be read somewhat skeptically - and to introduce them to reliable sources of review, such as snopes.com and urbanlegends.about.com which carefully evaluate content.

A learner who develops critical thinking skills is a learner on the way to life-long learning.

What's Really Important?

We know that people learn what they perceive as important. Our challenge as teachers is to find out what that is for our learners. Here's an example from medicine that may bring a chuckle, but ultimately may help you realize the importance of motivation in learning.

Treating Sleep Apnea with a Golf Club

Big Idea:

People learn what is important to them

Essential Question:

What is already important to your learners?

How can we make that which is important to us important to our learners?

Activities teachers can do to support uncovering the Big Idea:

Read what they read, watch what they watch, listen to their music. (I don't suggest you abandon your interests in favor of theirs, but you have a responsibility to be familiar with their cultural context if you are going to craft learning experiences they can relate to)

Provide time in class for students to talk about what they are interested in - to each other and to you.

Listen to your students.

Assessment: How will you know this is working?

Your students make more personal connections to the content of the learning.

Remember - your ultimate goal as a Jewish educator is to help your learners reach a level at which their Jewish knowledge, belief and practice are an important part of their lives and identities; a level at which what they are learning and doing is important not only to you as their teacher, but to them in their lives both within and outside the institution in which they learn.

Hayei Sara

We have been reading the parashot this year through the lens of language - the power of words.

Big Idea #1:

• Stories can change depending on the storyteller and the audience. That there are different versions does not necessarily mean one is true and others are not.

In Nechama Leibowitz' discussion of this parasha she compares the words Avraham uses in talking to his servant with the words the servant (Eliezer) uses in describing the task to the family of Rivka. You can read the commentary here. What are the similarities? What are the differences? What do you think explains why certain words or phrases are different in the two versions?

Essential Questions:

1. Have you ever told a story more than once?
2. Does it always sound the same?
3. What might be the reasons the story changes from one occasion to another?
4. Is there a person in your family who is the "custodian" of family stories? Who gets to say, "That's not how it happened!"
5. How does your position in the family affect your "ownership" of the family stories? How are family stories preserved?

Big Idea #2

• People differ in the way they respond to life experiences.

Essential Questions:

1. What are some of the experiences Sarah had in her life?
2. Do you know people who have had the same concrete experiences, either good or bad, but whose response to those experiences is different? How can you explain this?
3. How can the way one responds to an event affect what comes afterward?
4. What are some lessons in Torah, in Jewish wisdom and thought, which can help us respond appropriately to life events?

Big Idea #3

• Not all important ideas or events are broadcast loudly and clearly. Sometimes they are not so obvious at first glance

Essential Questions:

1. According to the Torah, who buried Avraham?
2. What, if anything, surprised you about this?
3. Do you believe this incident symbolizes a reconciliation between the brothers? Explain your opinion.
4. What are some occasions in family life that might lead to separation? to reconciliation? What are some ideas we can use to encourage shlom bayit, peaceful relationships within a family?

Jewish Music in Popular Cultural Settings

Matisyahu - Jewish/rap/reggae performer - has written and performed the soundtrack for a commercial about the Vancouver Winter Olympics you can see here.

His original song is here.

Great opportunity for compare and contrast:

What is the big idea of the lyrics as used in the commercial? Why do you think the creators of the commercial chose this song? This segment of the song?

What do you think is the big idea of the lyrics in the complete song?

Does the segment reflect the entire song? Explain your answer.

Two Lenses: Jewish and Educational

I. JNF is sponsoring Project Baseball, an effort to create up-to-date baseball fields for kids in Israel to play on. I can't think of a better fit for a tzedakah project for someone who loves baseball - especially now, after the excitement of the World Series!

Can you picture a donation made by your class in honor of the Yankees to Project Baseball?

After all, although "you don't have to be Jewish", as Levy's Rye Bread famously stated, but on the other hand, it's possible to be both Jewish and a fan!!

II. Ron Blomberg, former Yankee, wrote a book about his experiences titled Designated Hebrew, an allusion to the fact that he was both the first designated hitter in the American League and also a Jew. Your baseball fanatic (5th grade and older) might enjoy reading it.

III. While we're on the topic of baseball, what about how fans feel about Alex Rodriguez now? Can this be a trigger for discussing teshuvah with our learners? Did A-Rod do teshuvah after his having used steroids? What is your evidence? Was it complete teshuvah? Explain why or why not.

IV. If you didn't see it already, Zits on November 3rd was as perfect as possible a recommendation of hands-on learning. Doing, not listening, is the answer for many of us and probably most of our learners.

Vayera

We learned a lot about the power of words in the first few portions of the Torah. We learned that words can create whole worlds, that they can harm, they can confuse, they can clarify, they can be a source of unity or of divisiveness. This parasha can be seen to expand on that theme.

Words can change the world, as suggested in this commentary from the Jewish Coalition for Service.

Words can be only the surface - real meaning involves deeper listening, as you can read here. What does it mean to really listen?

Words can be misunderstood, as suggested in this commentary from United Synagogue of Conservative Judaism. What if Abraham didn't hear God correctly?

Finally, back to the power of words, what can we learn from the use of the phrase "lech lecha" here, when God is telling Abraham to take his son to Moriah? Haven't we heard this phrase before? Where? Compare and contrast the two places it is used.

Once again we are faced with a parasha which could easily be studied over the course of weeks. If you are teaching parshat hashavua in you classroom, which of the stories in this parasha will you choose? Why?

Better Jewish Educators=Better Jewish Education

Arne Duncan, secretary of education, has some interesting ideas about the problems in teacher education.

Susan Engel, senior lecturer in psychology and director of the teaching program at Williams College in Massachusetts, offers some suggestions in this article.

As you read the article at the link, think about which of the ideas might be relevant to the improvement of Jewish educational practice.

I certainly agree that "...future teachers should continue studying the subject they hope to teach, ... It makes no sense at all to stop studying the thing you want to teach at the very moment you begin to learn how."

And surely it would be wonderful if "...young teachers, like young doctors, [could] work side by side with skilled mentors, getting plenty of feedback, having plenty of opportunities to observe and taking on greater and greater responsibility as they improve."

What if "...young teachers [were encouraged] to record their daily encounters with their classrooms and then, with mentors and peers, have serious, open-minded conversations about what’s working and what isn’t."?

And who could argue against the suggestion that "Teachers must also learn far more about children"?

Few of our schools have the size or resources to "... hire these newly prepared teachers in groups of seven or more" to create their own supportive community. But we know from other sources that collegial reflection and learning among teachers is one of the most important roads to improvement, and I'm sure that it doesn't have to be a community of only new teachers to be effective.

We in Jewish education don't have to re-invent the wheel. The wheel exists. It's been 'rolling around' for quite a while now in general education. Some wheels are expensive, but some just take a few people with initiative and motivation to bring them into a school.

What we are doing as Jewish educators is important. Let's act as though we believe that.

What are we teaching? What are they learning?

Although I'm not sure I understand the metrics of the study, it is still interesting if the Big Idea is that those students majoring in social sciences (including anthropology, economics, human geography, history, linguistics, political science, psychology, and similar disciplines which examine the social life of groups) are likely to be less 'religious', however one defines that, at the end of their studies than when they begin.

The summary of the report on this study in the Education Life section of the NY Times on November 1 suggests that the cause is "postmodernism, the staple of humanities classes, with its notions of relative truth (opposed to religion's absolute truth and questioning authority."

How does this relate to what we are teaching in Jewish education? Are we teaching absolute truth? Are we encouraging questioning? I believe the answer to the first question is more 'no' than 'yes', and I sincerely hope the answer to the second is resoundingly 'yes'.

Let us hope, then, that our students will not find that higher learning negates what they have learned while in our educational settings, but rather will see themselves as continuing to use the critical thinking skills that they have already exercised while learning with us.

Jewish Thinking - Ahead of the Curve

Most of us are familiar with the yetzer hatov and the yetzer hara in Jewish thought. Most simply, these are translated as the 'good inclination' and the 'evil inclination'. And yet they are considerably more complex than that. It is said that without the 'yetzer hara' - the 'evil inclination' - no one would have the ambition to do anything productive. You can read more about this idea at My Jewish Learning.

Recently, scientists have been studying dopamine, a molecule in the brain that brings pleasure. The New York Times Science Section wrote about it on October 27.

And as I read the article, all I could think about was how like the 'yetzer hara' this dopamine seems to be!

I don't know about you - but for me it's another example of the modern implications of Jewish wisdom.

Isn't it great when science gives us an opening to mention traditional Jewish thinking?

Lech Lecha

Reading B'reisheet, I always think, is like reading a fast-moving adventure novel. Things happen, one after another, so that you hardly have time to think about all the ramifications of one story line when another catches your attention. Within this week's single parasha there are:

• God's command to Avram to leave and go somewhere - destination unknown (at least to Avram) at the time of the command
• Famine in Canaan, and Avram and Saray's side trip to Egypt
• Division of the land between Lot and Avram
• War among kings in the area resulting in the kidnapping of Lot and his household, and Lot's redemption by Avram
• Meeting of Avram with Melchitzedek, king of Shalem, generally understood to be the first mention of Jerusalem in the Torah
• Foreshadowing of the Egyptian exile, and God's promise to ultimately redeem the people
• Hagar's first separation from the camp of Avram and Saray, and her return
• Birth of Ishmael to Hagar
• Change of name of Avram and Saray to Avraham and Sarah
• Command to circumcise every male in the group
• Promise that Sarah will give birth
• Mass circumcision in the camp of all males.

Surely there is enough here to plan lessons for a semester, if not a year, and we have one week if we are teaching parshat hashavua and need to keep up with the calendar. Lucky it's the month of Heshvan - no holidays coming up!!

Big Ideas: There are so many you'll have to choose. Here are a few suggestions. Fortunately, some are more appropriate for younger learners, some for older students. And, in most cases, we have more than one year to help our students learn Torah. Just be sure that you're not teaching the same thing last year's teacher taught.

• God chose Avraham for reasons we can only imagine to be the inheritor of God's blessing
• It may be necessary to stand apart in order to do what God wants of us
• The path toward following God is not always straight or clear
• People - even fundamentally good people - do not always behave admirably
• Names are significant
• Following God's commandments is not always easy or pain free

Questions:

• What are some stories you know about Avram's childhood? Why do we have midrashim about Avraham's childhood?
• Why do you think Avram had to leave his country, his clan, his family in order to obey God? Which do you think was most difficult for him?
• What do you think about the story of Avram and Saray in Egypt (Chapter 12)? In what way is your opinion of Avram affected by the story?
• What can be the reason for the detailed description of the war among the kings in the area (Chapter 14)
• What two covenants does God make with Avraham in this parasha (in chapter 15 and in chapter 17)? What do they have in common?
• What do all the story segments in this parasha tell us about God? About Avraham? About Sarah? About the land of Israel?

Learning Activities:

• The language in this parasha is not terribly difficult, although some of the stories certainly are challenging. There are a number of phrases that have become basic Hebrew idioms, and you may want to learn them: Debbie Friedman wrote a beautiful song around the words "Lech lecha" which is sung in many religious schools. You can hear it here. Kum v'Hitalech BaAretz, by Yoram Taharlev, is a beautiful song which builds on the words in chapter 13:17 - Kum hit'halech ba'aretz. You can get to Taharlev's website in Hebrew here and there is a an English translation. To hear the song, go here and click on the arrow pointing to the lyrics. For an English translation of the lyrics, look here. What do the words to this song tell you about the lyricist's feelings about Israel?
• If you have the time, and if you have the patience and the interest, please read Noam Zion and Steve Israel's incredibly rich treatment of Avraham, The First Jew, a Journey Begun with a Fateful Choice, from the Shalom Hartman Institute. (This is the same source institution that has brought us A Different Night, an outstanding Haggadah for Pesach.) You will almost certainly not be able to use this in its entirety, but I promise that if you read it you will find pieces that will add to your understanding of Avraham, and will probably give you some ideas for activities in your classroom.

To Save One Life

Sergey Brin, co-founder of Google, has donated $1,000,000 to HIAS, the organization which helped him and his family leave the Soviet Union and settle in the United States. He has said that without their help he could never have achieved what he has.

Most of us owe our existence in one way or another to the help of others. Tennessee Williams, in A Streetcar Named Desire, had his character say, "I have always relied on the kindness of strangers." As Jews we have other foundations for our obligation to help others - whether they are strangers or friends.

Here are some suggestions for learning more about how and why Jewish organizations helped Sergey Brin and his family, along with countless others.

Big Ideas:

• All Jews are responsible for one another - Kol Yisrael arevim zeh bazeh
• Help those who need help - Ozer dalim
• Do not stand by when others are threatened - Al ta-amod al dam re'acha
• You must redeem the hostage - Pidyon sh'vuyim
• You must pursue justice - Tsedek, tsedek tirdof

Essential Questions:

• What is HIAS?
• How did your family come to live in the United States?
• Why do so many hospitals have Jewish names?
• What programs does your local Jewish Federation Agency support?

Learning Activities:

Use the following websites to find out more about HIAS, Jewish Federations, and other agencies supported or founded largely through Jewish donations:

• HIAS
• UJC
• AJWS
• Jewish Hospital Movement

Assessment Activities:

• Find out if anyone in your family has benefited from any of the above organizations. Create a presentation that explains how.
• Choose one or more of the Big Ideas and explain how it influences or has influenced one or more of the agencies or organizations you learned about
• Find out what agencies/groups/organizations there are in your community that help others. Choose one or more and explain which of the Big Ideas they illustrate.
• Pick one of the Big Ideas and plan a way in which you can help support it in your own community

Noach

Introducti0n:

What a treat to be immersed in the "easy to read and explain" narrative of B'raisheet!! Here are the stories we all know and love - the ones we remember from the picture books of pre-school and the simplistic Bible stories of the primary grades. Isn't it so much easier to teach stories our students already know?!?

Thought for the teacher: If you are teaching the same 'story' year after year, are you really surprised that at some point the learners are bored? Or that at the end of their formal Jewish educational experience they distance themselves from the childish knowledge that is the extent of what they have been exposed to?

Let's continue to try something different. And let's begin by updating the challenge we faced in teaching B'raisheet

Here's the challenge -

• how do we make the 'old' story of Noah and the Flood and the Tower of Babel 'new' in the eyes of our students?
• How can we transform a narrative that our learners have been reading and hearing forever into something they find important?
• How can we get from "How did the animals get onto the ark" to some really big thinking about what the point is in studying Torah?
• How can we help our students answer the fundamental question I think all learners should be able to answer, "What did you learn today/this week/this month that is important?"

Big Ideas:

• Not all the important ideas in Torah are stated outright.
• Filling in the blanks in Torah is really important for understanding its message to us.

Some Important Questions:

• What do we know about Noah from the text?
• How do we know about Noah from the text? Who is telling the story?
• What did you learn from Noah's experience that is important to you in your life?
• What lessons are there for us in the story of the Tower of Babel?

Learning Activities:

• Read the story of Noah line-by-line, stopping at the end of each verse, as if you have never seen or heard it before. Each time you stop, try to describe what you have just read. Also, try to predict what will happen next. Did anything you read surprise you? Explain.
• The first word of Chapter 6 verse 16 is "tsohar". This word is called a "hapax legomena". You can read more about this here in an article from the Jewish Encyclopedia. How can we understand a word that appears only once in the entire text? Why is that a problem?
• Read the comments about the word "tsohar" here in the post on October 27, 2006. What did you learn? Is it important information?
• Read the story of the Tower of Babel the same way you read the story of Noah, and go through the same process. Do you think God punished the people or rewarded them in this story? Explain your thinking.
• The United States is a country made up of many diverse populations, coming from or descended from hundreds of native countries, with hundreds of native languages spoken by its population. How is this a good thing? How is it a problem? How is your thinking influenced by the story of the Tower of Babel?

Assessment:

• What new understanding of Torah in your life do you have as a result of these activities?
• What important ideas have you uncovered in studying this parasha?
• What else are you curious about that we have not studied together - and how might you learn more?