Relevant bibliographies by topics / Jewish religious education of childern

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Jewish religious education of childern'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Jewish religious education of childern"

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Davydova, Marina. "The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.

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It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewish tradition.
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Zonne-Gätjens, Erna. "Interculturalizing Religious Education—Mission Completed?" Religions 13, no. 7 (July 15, 2022): 653. http://dx.doi.org/10.3390/rel13070653.

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In 1996 the German Länder started the ‘mission’ to interculturalize all subjects, including religious education (RE). Interculturalizing also applies for RE taught in conformity with the oldest model for RE. In so-called ‘confessional RE’ at state schools, it is the Catholic teacher who teaches children of several classes of the same year in one denominational RE group. The Protestant teacher teaches children whose parents ticked off “Protestant RE”. How this model came into existence is displayed in a historical introduction of this chapter. However, a newer model called ‘cooperative RE’ is gaining popularity. In various schools there is ecumenical education by both Catholic and Protestant staff or multireligious education by Jewish, Christian, or Muslim teachers. New publications on this latter model have a focus on organizational matters, but also shed a light on interreligious learning. However, in this chapter the focus is on how intercultural issues are dealt with in the classroom within the first model. After all, confessional RE is still the standard and most common model in Germany. Therefore, this article will focus on Protestant confessional RE that is not organized in cooperation with Islamic, Jewish, or Catholic colleagues.
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Ben-Moshe, Danny, and Anna Halafoff. "Antisemitism and Jewish Children and Youth in Australia’s Capital Territory Schools." Social Inclusion 2, no. 2 (August 20, 2014): 47–56. http://dx.doi.org/10.17645/si.v2i2.166.

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Issues pertaining to religion and Australian schools have generated a significant amount of controversy and scholarly attention in recent years, and much of the attention in the religion and schools debate has focused on Muslim and non-religious children’s experiences (Erebus International, 2006; Halafoff, 2013). This article, by contrast, explores the manifestations of antisemitism as experienced by Jewish children and youth in Canberra schools. It considers the characteristics of antisemitism; when and why it occurs; its impact on the Jewish children and young people; and also the responses to it by them, the schools and the Jewish community. Based on focus groups with the Jewish students and their parents, the study reveals that antisemitism is common in Canberra schools, as almost all Jewish children and youth in this study have experienced it. The findings from this study suggest that there is a need for more anti-racism education. Specifically there is an urgent need for educational intervention about antisemitism, alongside education about religions and beliefs in general, to counter antisemitism more effectively and religious discrimination more broadly in Australian schools.
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van Voolen, Edward. "Interfaith Families." European Judaism 53, no. 1 (March 1, 2020): 75–80. http://dx.doi.org/10.3167/ej.2020.530110.

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In an open, secular society, young people encounter one another outside the traditional framework of their respective religions. This article describes a Jewish approach to the issues and possibilities that arise when an interfaith marriage is contemplated. The perspective is that of a rabbi working from a progressive Jewish position, given the particular concerns of post-war European Jewish communities. What kind of ceremony might be appropriate? What thought should be given from the beginning to the religious education and identification of future children?
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Milovanović, Stevan. "Jewish Religious Schools in Sarajevo until 1941: The Sephardic Yeshiva of Sarajevo (La Yeshiva De Saray) and the Jewish Secondary Theological Seminary in Sarajevo (El Seminario Rabbiniko Saraylisko)." Društvene i humanističke studije (Online) 7, no. 4(21) (December 30, 2022): 187–96. http://dx.doi.org/10.51558/2490-3647.2022.7.4.187.

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In Sarajevo, since the formation of the Jewish religious community, the religious education of children has developed simultaneously. First, four-grade elementary schools, where mostly male children went, came forward. Later in the 17th century, Talmud-Torah secondary school was developed, while Yeshiva was only formed in the second half of the 18th century. Until the establishment of the Belgrade Yeshiva by Rav Yehuda Lerma in 5395 (1635) and the Sarajevo Yeshiva by Rav David Pardo in 5528 (1768), there were no rabbinical schools in the territories of the Western Balkans and neither rabbis. In the Kingdom of Serbs, Croats, and Slovenes, later the Kingdom of Yugoslavia, there was a need for qualified personnel for the religious education of Jewish children and youth according to general laws, in lower and secondary schools. On June 13, 1928, the Jewish Secondary Theological Seminary was opened, which began operating on November 25, 1928. The Seminary operated until 1941, when it was closed on April 6 by Nazzi Germans. The paper aims to present the development of Jewish religious education from the arrival of Sephardim to Sarajevo in the 16th century until 1941. To show the importance of the development of rabbinic and Talmudic studies in Bosnia and Herzegovina, as well as the reputation of Sarajevo's Jewish religious schools in Europe and the world.
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Lj. Мinic, Vesna, and Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA." KNOWLEDGE INTERNATIONAL JOURNAL 30, no. 2 (March 20, 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.

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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Maślak-Maciejewska, Alicja. "Chrześcijańskie ramy, żydowskie treści? Żydowskie kazania szkolne w Galicji." Studia Judaica, no. 1 (51) (June 30, 2023): 41–68. http://dx.doi.org/10.4467/24500100stj.23.003.18220.

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Christian Framework, Jewish Content? Jewish School Sermons in Galicia The article is devoted to so-called “exhortations,” school sermons delivered to Jewish school youth in Galicia since the 1880s by Jewish teachers of religion. The author traces the roots of these sermons by analyzing the legal framework and the realms of Galician school that since the late 1860s became non-confessional. Sermons were part of religious education which in theory should have been provided to all children. The article shows that the Jewish exhortations, while retaining Jewish content, resembled Christian sermons in various ways (sources, length, language, typical features such as brevity, chronology of publication, even frequency of the words). Those affinities and relationship between both traditions are analyzed in the article.
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Kusmawati, Heny, and Anista Ika Surachman. "PERAN IBU DALAM MENGAJARKAN MODERASI BERAGAMA PADA ANAK DI MASA PANDEMI COVID 19." el-Tarbawi 14, no. 2 (December 15, 2021): 129–54. http://dx.doi.org/10.20885/tarbawi.vol14.iss2.art2.

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Starting from the hadith narrated by narrated by Imam Muslim which means: "every human being is born upon fitrah. His parents made him Jewish, Christian or Majusi." From this hadith, it is clear that parents have big role in shaping children religiosity. Thus, the obligation of parents is to make children have religious maturity by doing religious moderation so that children develop an attitude of respect for other religions. Moreover, education during the Covid-19 pandemic which is more conducted at home makes the mother figure a determinant of the success of teaching religious moderation in children. The purpose of writing this article is to describe mothers and how to teach religious moderation to children during the Covid-19 pandemic. The research is qualitative research with grounded theory method, it used interview in collecting data with the help from related written references on the theory of religious moderation. The results of this article concluded 1) the urgency to prevent children from radical literacy in cyberspace, and 2) the stages of teaching Pancasila values that are in accordance with religious moderation in the neighborhood.
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Szwarcman-Czarnota, Bella. "Kadia Mołodowska." Studia Judaica, no. 2 (46) (2021): 390–404. http://dx.doi.org/10.4467/10.4467/24500100stj.20.019.13662.

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The project “Canon of the Memoir Literature of Polish Jews”is currently being prepared at the Taube Department of Jewish Studies at the University of Wrocław in cooperation with the POLIN Museum of the History of Polish Jews and Polish Scientific Publishers PWN in Warsaw. Its purpose is to introduce 27 volumes of Jewish memoirs that make up the Jews. Poland. Autobiography series into Polish academic and literary circulation, and to integrate this corpus into the current scholarly discourse on Polish history and culture. This section presents excerpts from the autobiographies of two Jewish writers translated from Yiddish: Rachel (Rokhl) Feygenberg (1885–1972) and Kadia Molodowsky (1894–1975). Rachel Feygenberg depicts her childhood in the shtetl of Lubańin Minsk province, reminiscing about her education, her family’s religiosity, her work in a shop, and the first signs of her writing talent. Molodowsky describes her work teaching homeless children during World War I and the beginnings of her poetic career. She also portrays the Jewish literary milieu in Kiev centered around the Eygns almanac, and her meeting with the patron of Yiddish literature and publisher Boris Kletskin that resulted in the publication of her first volume of poetry Kheshvendike nekht [Nights of Cheshvan].
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Nalewajko-Kulikov, Joanna. "Rachela Fajgenberg." Studia Judaica, no. 2 (46) (2021): 380–89. http://dx.doi.org/10.4467/10.4467/24500100stj.20.018.13661.

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The project “Canon of the Memoir Literature of Polish Jews”is currently being prepared at the Taube Department of Jewish Studies at the University of Wrocław in cooperation with the POLIN Museum of the History of Polish Jews and Polish Scientific Publishers PWN in Warsaw. Its purpose is to introduce 27 volumes of Jewish memoirs that make up the Jews. Poland. Autobiography series into Polish academic and literary circulation, and to integrate this corpus into the current scholarly discourse on Polish history and culture. This section presents excerpts from the autobiographies of two Jewish writers translated from Yiddish: Rachel (Rokhl) Feygenberg (1885–1972) and Kadia Molodowsky (1894–1975). Rachel Feygenberg depicts her childhood in the shtetl of Lubańin Minsk province, reminiscing about her education, her family’s religiosity, her work in a shop, and the first signs of her writing talent. Molodowsky describes her work teaching homeless children during World War I and the beginnings of her poetic career. She also portrays the Jewish literary milieu in Kiev centered around the Eygns almanac, and her meeting with the patron of Yiddish literature and publisher Boris Kletskin that resulted in the publication of her first volume of poetry Kheshvendike nekht [Nights of Cheshvan].
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Dissertations / Theses on the topic "Jewish religious education of childern"

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Flexner, Paul Arthur. "Facilitating adult jewish learning /." Access Digital Full Text version, 1995. http://pocketknowledge.tc.columbia.edu/home.php/bybib/12126640.

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Thesis (Ed.d.)--Teachers College, Columbia University, 1995.
Includes tables. Typescript; issued also on microfilm. Sponsor: Philip A. Fey. Dissertation Committee: Kathleen A. Loughlin. Includes bibliographical references (leaves 296-304).
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Leshnoff, Susan Kriegel. "The influence of Jewish mysticism on Jewish contemporary artists : an investigation of the relationship between a religious tradition and creative expression /." Access Digital Full Text version, 1988. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10807883.

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Aaron, Scott T. "A grounded theory of how Jewish Experiential Education impacts the identity development of Jewish Emerging Adults." Thesis, Loyola University Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3566513.

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The Jewish community has increasingly relied upon Experiential Education as a pedagogical approach to instilling Jewish identity and communal affiliation over the past twenty years. The Experiential Education format of travel programs has specifically been emphasized and promoted for Jewish Emerging Adults for this purpose, and outcome studies of these trip programs have demonstrated success in instilling identification and affiliation with both the Jewish community and the state of Israel among their participants. However, little is actually empirically known about the processes that impact the participant during the trip experience – the so-called "black box" – or how significant a participant's predisposition towards Israel and Judaism are in how they process their trip experiences. Even less is empirically known about the identity development of Jewish Emerging Adults in large part due to a pre-disposition to study Jews developmentally only as affiliates of a religion rather than members of a distinctly multi-layered group.

This grounded theory study examines participants in two different trip experiences, Taglit Birthright Israel and an Alternative Spring Break, through post-trip interviews. The emergent theory suggests three conclusions: The predisposition of a participant towards their own Jewish identity can influence how they process their experiences on the trip; the actual trip experience can be best understood as repeatedly processing multiple and ongoing experiences within the trip itself; the processing of those experiences can be descriptively modeled as a theory that allows an glimpse in to the "black box." Such a theoretical model can be used to better train trip staff on how the trip experience impacts the Jewish identity of those participants and also to plan trip itineraries to optimize the trip's experiential impact on participant Jewish and Zionist identity and communal affiliation.

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Satov, Tauba. "Holocaust studies for moral and religious education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60083.

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This thesis will present an account of the religious way of living drawn from the writings of selected authorities. It will consider how myths, rituals and religion can help humans reach moments of transcendence. These themes will be discussed further in reference to the pious Jews who originated from small towns in Eastern Europe and who lived in accordance with their religious values.
This thesis will give substance to the account of the religious way of living with specific reference to the experience of pious Eastern European Jews before, during and after the Holocaust. It will be proposed that Holocaust studies can offer students several messages that are of crucial importance.
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Knoblock, Stacey Lee 1969. "The visual arts in Reform Jewish supplemental education: Art education beliefs and practices in context." Thesis, The University of Arizona, 1995. http://hdl.handle.net/10150/291961.

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This thesis examines the context, content and pedagogy of visual art education in the Reform Jewish supplemental religious school. The study was guided by three major research questions: (1) What beliefs about art education are held by Reform Jewish educators? (2) What is the form and content of existing art education practices in the supplemental religious school setting? (3) What do these Reform Jewish educators perceive as necessary for the enhancement of the art education component of their curriculum? A study of a Reform Jewish supplemental school was conducted by myself as a teacher/researcher. Also, a sample of professional Reform Jewish educators was surveyed to determine art education beliefs and practices in the supplemental religious school setting. Survey results suggest a discrepancy between survey participants beliefs and practices in art education and those advocated by art educators. Contextual factors common to these settings are found to hinder possibilities for comprehensive visual arts education in the supplemental religious school. The study asserts that Jewish art education curricula must be developed from a discipline-based art education perspective in order to use instructional time most effectively.
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Wasser, Eric L. "How does the ritualist conceptualize the educational elements around the brit milah process?" Thesis, The Jewish Theological Seminary of America, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3567685.

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How does the ritualist conceptualize the educational elements of the brit milah process?

Jewish educators function in diverse roles and venues. Teachers formally instruct in classroom settings, camp counselors informally teach in the bunk or dining hall and clergy teach about our Jewish tradition by carefully planning experiential education programs, preaching from the bimah (podium), chanting from the lectern and carrying on their daily activities in synagogues. In accord with an expansive vision of Jewish education, I suggest that ritualists too, through language and action, teach fundamental aspects of Jewish life as they interact with others in the context of guiding families through life-cycle events.

This dissertation examines the interactions of the ritual leader or circumciser referred to as the mohel during the life-cycle rite of passage of ritual circumcision or brit milah. I examine the mohel's educational work by describing his interactions with celebrant families and their guests before, during and after the ritual ceremony. After reviewing aspects of ritual theory and educational theory, I employ Schwab's four commonplaces of education as the lens through which to determine how ritual affects pedagogy and, as a corollary, how pedagogy is affected by ritual structure. This study explores the conceptualizations of seven prominent mohalim, three of whom were studied in-depth over a seven month period. I used a mixed methods qualitative research approach by conducting in-depth interviews, observing mohalim in their natural settings and conducting follow-up interviews. In addition to material gathered from these interviews, data collection included field notes, transcription recordings and artifact collection.

The data analysis shows that mohalim employ a number of teaching styles and orientations and accommodate multiple meanings during the brit milah process. Additionally, through their interactions, mohalim implicitly teach about both ritual structure and Judaism in general.

A conclusion of the research shows that both through their actions and use of ritual language, it is the educational goal of mohalim to present and communicate a vision of Judaism as a morally sound way of life, and that by fostering feelings of connectedness, to family, generations, spiritual ancestors, community, the people of Israel, or the heritage of Judaism, people's lives become imbued with great meaning and significance. As two practical implications of the study, I propose nine pedagogic principles of ritual engagement and the expansion of collegial interaction which may serve as useful tools for mohalim as they become more reflective regarding their educational responsibilities. Additionally, this work implies a new way to orient the educational thinking of ritualists in general as they approach their work as a potentially transformative experience found along a continuum of Jewish encounters with celebrant families.

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Sartori, Jennifer. ""Our religious future" : girl's education and Jewish identity in nineteenth century France /." Ann Arbor, MI : University Microfilms, 2004. http://wwwlib.umi.com/dissertations/preview/3123361.

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Kislowicz, Barry. "Appropriating Kohlberg for traditional Jewish high schools /." Ann Arbor, MI : University Microfilms, 2004. http://wwwlib.umi.com/dissertations/fullcit/3135356.

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Solomon, Rebecca M. "The impact of parent communications and expectations on teacher practices in private Jewish day schools." Thesis, Florida Atlantic University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3585014.

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This mixed methods study investigated teacher, parent, and school leader perceptions of the impact of parent communications and expectation on teacher practices, focusing specifically on four categories: grading, communication, instructional, and curriculum practices. Quantitative data were collected through online surveys from 25 teachers in second through fifth grades, as well as 96 parents of second through fifth-graders, in five private Jewish day schools located in the Southeastern United States. Qualitative data were collected from ten teachers, ten parents, and three school leaders who provided interviews, where they elaborated on the nature of parental communications and expectations at their own schools and their perceptions of their impact on teacher practices.

The findings indicated that parent communications take place with high frequency, and are initiated fairly evenly between parents and teachers. Parents and teachers differ on their perceptions of negativity of communications, with teachers reporting more negative communications than parents. A t-test was conducted on the survey items that corresponded with the four categories to compare parent and teacher responses. There were some statistically significant differences in the perceptions of parents and teachers of the impact of particular types of parent communications on teacher practices in private Jewish day schools. These included requests for reviews of a child's grade or a grade change, as well as requests for changes in the content of homework. However, the qualitative data overwhelmingly indicated that parents and teachers have similar perceptions of the impact of parents communications and expectations. They felt that parents occasionally request certain changes, but that these changes have minimal impact in the classroom, outside of isolated, individual events. The school leaders who participated in the study agreed that, for the most part, the day-to-day practices of teachers were not greatly impacted by parent communications.

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Long, Roy. "An historical and theological analysis of the significance of inter-communal religious life for British education." Thesis, University of Nottingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282508.

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Books on the topic "Jewish religious education of childern"

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England) Talmud Torah Bet Shelomoh (London. Ḳunṭres Uve-lekhtekha ba-derekh: Kitah 8 : [ha-targum ʻal parashiyot ʻeḳev, reʼeh, shofṭim]. London: Talmud Torah Bet Shelomoh - Geṭerʻs ḥeder, 2006.

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Cohen, Nowak Nancy, ed. The Jewish preschool teachers handbook. Denver: A.R.E. Pub., 1991.

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Anna, Woloski-Wruble, ed. Life values and intimacy education: Health education for the Jewish school, grades 3-8. [New York]: Tzelem, 2008.

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Haramati, Rivḳah. Meḥanekh bi-reʾi teḳufah: Terumat Ḥ. A. Fridland la-ḥinukh ha-Yehudi be-Arha-b. be-reshit ha-meʾah ha-ʻeśrim. Tel Aviv: Yaron Golan, 2002.

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Schiffer, Varda. The Haredi educational [system] in Israel: Allocation, regulation and control. Jerusalem: Floersheimer Institute for Policy Studies, 1999.

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Eṭinger, Dov. Sefer ha-ḥinukh tsipor nafshenu: Hadrakhot be-ḥinukh bi-khelal uṿe-ḥinukh ha-bat bi-feraṭ ʻal pi divre Ḥazal ṿe-rabotenu rishonim ṿe-aḥaronim. Yerushalayim: D. Eṭinger, 1998.

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Feldman, Yiśroel Pinḥes. Sefer Ṭhares̀ ha-ḥinekh: Oyfḳlerungen ṿegn di harbḳayṭ un shedlikhḳayṭ fun di "goyishe sḳul-bikher" ... Monsey, N.Y: Yiśroel Pinḥes ha-Leyṿi Feldman, 2009.

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Feldman, Y. Ṭohorat ha-ḥinukh: Oyfḳlerungen ṿegn di harbḳayṭ un shedlikhḳayt fun di "goyishe sḳul-bikher" ... Monsey, N.Y: Y. Feldman, 2009.

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Commission on Reform Jewish Outreach. and UAHC-CCAR-NATE Commission on Reform Jewish Education., eds. First steps: A manual for introductory education programs for interfaith families. New York, NY: UAHC, 1997.

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Levi, Miriam. More effective Jewish parenting. New York: Mesorah Publications, 1998.

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Book chapters on the topic "Jewish religious education of childern"

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Ma’oz, Moshe. "Muslim and Jewish Radicalization in the Middle East." In Religious Education, 273–90. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-21677-1_18.

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Dal Bo, Federico. "Nihilism and Extremist Religious Education in Contemporary Israel. The King’s Torah and its Discontents." In Jewish Radicalisms, edited by Frank Jacob and Sebastian Kunze, 241–68. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110545753-009.

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Chazan, Barry. "What Is “Indoctrination”?" In Principles and Pedagogies in Jewish Education, 35–42. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83925-3_5.

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Abstract“Indoctrination” is a term which refers to the intent to impose ideas or beliefs upon people in areas that ultimately call for individual reflection, decision-making, and choice. It is a distasteful activity because it is aimed at limiting the individual’s ability to think and choose. Religious or moral education are not necessarily indoctrination and it is possible to create a Jewish education that is not indoctrination.
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Mendelsson, David. "Anglo-Jewish Education: Day Schools, State Funding and Religious Education in State Schools." In International Handbooks of Religion and Education, 1105–23. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_60.

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Edelman, Martin, and Christopher M. McMahon. "Grumet v. Board of Education of Kiryas Joel: Towards a Lemon-Aid* Theory of the First Amendment's Religious Clauses." In The Jewish Law Annual, 207–20. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315825045-12.

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Gross, Zehavit. "The Role of Silencing Among Religious Girls in Jewish, Christian-Arab, Muslim, and Bedouin Schools in Israel." In Gender, Religion and Education in a Chaotic Postmodern World, 93–107. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5270-2_7.

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"Orthodoxy and Openness: the Experience of Jewish Children." In Freedom and Authority in Religions and Religious Education. Bloomsbury Academic, 2016. http://dx.doi.org/10.5040/9781474280938.ch-014.

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Gitelman, Zvi. "Do Jewish Schools Make a Difference in the Former Soviet Union?" In Jewish Day Schools, Jewish Communities, 109–38. Liverpool University Press, 2009. http://dx.doi.org/10.3828/liverpool/9781904113744.003.0006.

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This chapter describes Jewish education in the former Soviet Union (FSU). Intensive Jewish education is seen in many countries, including Israel, as the most promising antidote to the assimilation of Jews — meaning the loss of Jewish identity and commitment. Full-day schools especially have been seized upon by Jews in the FSU and their foreign supporters as the optimal solution to the lack of Jewish education, institutions, public life, and private religious practice among the 400,000 or so Jews left in the FSU. This conclusion is based on extrapolation from Western Jewry's experiences. Common sense would also lead one to believe that viable Jewish life — that which engages people in private and public Jewish behaviours and transmits commitment across generations — depends on education, and not of children alone. One crucial difference between the West and the FSU is that in the West, Jewish education is conveyed in a wider context of Jewish commitment and activity: the family, organized peer and interest groups, a communal structure, religious and cultural institutions, and family and group traditions. In the FSU, Jewish schools exist in a partial void.
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Lamdan, Ruth. "Children’S Education In Ottoman Jewish Society (Sixteenth To Eighteenth Centuries)." In Children and Childhood in the Ottoman Empire, edited by Gülay Yılmaz and Fruma Zachs, 336–62. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474455381.003.0015.

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The Jewish communities in the Ottoman Empire were autonomous with respect to education. This chapter deals with basic education in Jewish-Ottoman society and refers to the stages in educating and schooling young children. It goes through mother’s instructions on how to instil good ethics and religious values to their infants at a very young age, and fathers’ educational methods to bring the child to the Torah study stage, which begins at age five or six, at a usually communal institution called: Torah School for the Young (Talmud Torah le-Ketanim). The public Talmud Torah – where children were learning prayers, minimal Hebrew reading and the weekly Biblical portion with commentary or translation - was intended only for boys. Familiarity with the precepts of rabbinic laws and of reading the Torah was necessary for the continued existence of Jewish congregations and for the socialisation and cohesiveness of their members. However, many boys, especially orphans, were required to help support their family, and only a small number continued to a higher educational institute, called Yeshiva. Girls’ education was not formal, and varied according to the family’s economic, social, and schooling status.
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Spolsky, Bernard. "Education." In Rethinking Language Policy, 26–44. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474485463.003.0004.

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Schooling is a major factor in language management, and choice of language of instruction normally laid down by the state is central. There is considerable variety in school language practice. In early history, there were elite schools for scribes, but in Judea after the destruction of the Temple, Jewish communities were enjoined to teach literacy to all male children. Traditional Indian and medieval European schooling were both under the influence of religious leadership. Starting in the eighteenth century in Europe, economic and political pressure encouraged secular language policies that supported national identity and unity. This continued gap between home and school, which still affects nearly half the world’s children. School language policy is usually controlled by national governments which favour standard varieties over vernaculars, although there are many other stakeholders. Bilingual and multilingual education is proposed as one solution to the home-school gap.
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Conference papers on the topic "Jewish religious education of childern"

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Georgiev, Mihail, and Ina Vladova. "EMOTIONS, FEELINGS, AND EXPERIENCES IN A MULTICULTURAL CLASSROOM." In INTERNATIONAL SCIENTIFIC CONGRESS “APPLIED SPORTS SCIENCES”. Scientific Publishing House NSA Press, 2022. http://dx.doi.org/10.37393/icass2022/61.

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ABSTRACT The Bulgarian educational system is multicultural – in terms of ethnicity, religion, and mother language. The common ethnic groups in the country are Roma, who are the most heterogeneous minority community, Bulgarian Turks, Pomaks, Jews, Vlachs, Armenians, and others. Roma students often have learning difficulties with various etiologies. In these populations, some students do not speak or have a poor command of the Bulgarian language, both in writing and sometimes in spoken language. However, these children and young people need to be educated. Roma students and their parents need active communication and cooperation in this regard. The report presents the results of a study of the emotions and feelings experienced by teachers when working with Roma students and non-Roma students, as well as the emotions and feelings experienced by teachers in communication with the parents of these two groups of students. The research methodology contains eleven concepts characterizing different emotions and feelings and a five-point Likert-type scale measuring their degree of expression. The study was conducted on a sample of 193 teachers. The research results show that teachers often experience stress, fatigue, helplessness, and nervousness when working with Roma students. Joy, serenity, and enthusiasm are too low. When communicating with the parents of Roma students, the emotions experienced are identical. The work of the same teachers with non-Roma students is accompanied by positive emotions and experiences – joy, enthusiasm, vigilance, and calm. Negative emotions and experiences are of low expression. Teachers feel the same emotions and experiences, but in a different order, during their communication with parents of non-Roma students.
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