Journal articles: 'Jewish religious education of childreb'

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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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Grzesiak, Hanna. "Tradycyjna edukacja dzieci żydowskich (wprowadzenie do problemu)." Biuletyn Historii Wychowania, no. 26 (March 10, 2019): 69–80. http://dx.doi.org/10.14746/bhw.2010.26.5.

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The birth of a child in a Jewish family, both in the ancient times and today, brings happiness not only to the parents themselves but also to the whole of the Jewish community. Children are a gift from God, they contribute to the prosperous future of the family they come from, but they also, what is essential, guarantee the continued survival of the chosen nation. Following this assumption, childless families were considered to be deficient, unsubstantial and were shunned from society because, as the Israelites believe, God blesses only those who have numerous offspring. The lack of children was often considered a curse, equated to punishment for sins and the absence of God in the family. The present article introduces the reader to the principles of traditional education of Jewish children, outlines problems of child’s education both at home, which is a fundamental basis for creating and shaping Jewish identity, and at school, where the emphasis is on transferring knowledge of religious and moral nature. Additionally, educational methods used both at family home and educational establishments are also discussed in the article.

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Charmé, Stuart Z. "The Gender Question and the Study of Jewish Children." Religious Education 101, no. 1 (January 2006): 21–39. http://dx.doi.org/10.1080/00344080500460594.

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Schweigmann-Greve, Kay. "Sotzialistisher Kinder Farband (SKIF) Die Kinderorganisation des." Zeitschrift für Religions- und Geistesgeschichte 63, no. 2 (2011): 145–65. http://dx.doi.org/10.1163/157007311795244347.

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AbstractFollowing the liberation of Poland 1945, the childrens organization of the Jewish-Socialdemocratic "Bund" SKIF formed itself anew and remained in existence until the communists' ban of social democratic organizations. Starting with the first post-war conference of the International of social democratic children and youth education in October 1945 until the mid-sixties the SKIF played a recognizable role within these international structures of the "Falcons" movement. In the late forties the SKIF simultaneously existed in Paris, where a successor organization is still active, and in Brussels. During the seventies and eighties a "SKIF-ist" holiday colony existed in New York and from 1950 until this day further groups exist in Melbourne. Since 1945 the SKIF has existed primarily as an organization of survivors and their children. Later it managed to develop a new function and to offer an educational model for the following generations of Jewish children, which lies beyond religion and Zionism.

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Rozenblit, Marsha L. "Creating Jewish Space: German-Jewish Schools in Moravia." Austrian History Yearbook 44 (April 2013): 108–47. http://dx.doi.org/10.1017/s006723781300009x.

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In 1911 malt factory owner Ignatz Briess of Olmütz/Olomouc wrote a memoir to explain the nature of Jewish life in small town Moravia before the Revolution of 1848 to his children and grandchildren. He related that he had attended a German-Jewish Trivialschule, a German-language elementary school run by the Jewish community for Jewish children, in his home town of Prerau/Přerov in the late 1830s and early 1840s. At the school, the children had two to three hours of German subjects every morning; and at the end of every year, the state school inspector, a local priest, examined them on their studies. At the same time, Briess learned Hebrew, Bible, and Talmud in the cheder, the traditional Jewish school, for seven more hours every day. The cheder, he remarked, was just like those in Halbasien, that is, Galicia, or Eastern Europe. Despite his reference to Karl Emil Franzos's negative evaluation of Galician Jewish life, Briess described the chaotic conditions in the cheder positively and with considerable warmth. His father, a grain dealer and manager of a noble estate who had studied at the famous Pressburg yeshiva in Hungary and who read Goethe, Schiller, Shakespeare, Spinoza, Mendelssohn, and Kant in his spare time, made sure that his son received a thorough Jewish education. The memoir, a nostalgic evocation of a vanished world, describes a Jewish community that was deeply pious, enmeshed in the world of Jewish religious tradition yet also influenced by secular, German-language culture, much of it expressed in Jewish terms. At his bar mitzvah in 1846, Briess gave a droschoh (a traditional learned discourse) for which the traditional rabbi helped him prepare, and a “German sermon,” on which he worked with his Trivialschule teacher.

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Heiphetz, Larisa, and Liane L. Young. "Children’s and Adults’ Affectionate Generosity Toward Members of Different Religious Groups." American Behavioral Scientist 63, no. 14 (June 4, 2019): 1910–37. http://dx.doi.org/10.1177/0002764219850870.

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This article examines children’s and adults’ willingness to give a nonmonetary resource—affection—to in-group versus out-group members. In a study of attitudes toward Christian, Jewish, and non-religious people, religious participants—children as well as adults—reported that the religious out-group member was more like them and more likeable than the non-religious character, despite the fact that both characters were members of an out-group. Non-religious participants did not distinguish between out-group characters in response to these questions. Although these patterns emerged among both children and adults, we also found that children reported more affection toward Christian characters than did adults. We discuss implications of the results for the study of generosity as well as for intergroup attitudes, religious cognition, and development.

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Wróbel, Mirosław S. "Zagadnienie starości w literaturze międzytestamentalnej." Vox Patrum 56 (December 15, 2011): 241–47. http://dx.doi.org/10.31743/vp.4218.

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In the present article the author describes the problem of an old age in the Jewish apocalyptic literature and in the Qumran texts. Old persons are presented in these texts like sages and teachers. The education given by them for children and grandchildren is based on moral and religious values. They call to observe God’s commandments and to avoid all acts which are against God and other persons. The respect and authority of the old persons described in the texts of intertestamental literature can take in consideration the biblical sources. In the Old Testament the elders of Israel are described as judges who decide about all important aspects of the life in Jewish community.

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Lieberman, Julia R. "The Education of Children and Youth in the Seventeenth Century Amsterdam’s Western Sephardi Community." Studia Judaica, no. 2 (52) (December 14, 2023): 297–338. http://dx.doi.org/10.4467/24500100stj.23.014.18940.

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This article is a study of how the Amsterdam Sephardi congregation organized its educational system starting in the early 1600s. On 25 May 1616, the two existing congregations at the time, Bet Jacob [House of Jacob] and Neve Salom [Dwellings of Peace], founded the “Hebra Kedosa Talmud Torah” [Holy Confraternity Talmud Torah], an institution that was to fund the education of male children and youth. On that day, the lay congregational leaders elected two interim officers to organize the festivities two days later on Shavuot, the Jewish festival traditionally associated with the initiation of children in the study of the Torah. The newly formed school educated male children as young as five years old and consisted of six grades, starting with the teaching of the Hebrew alphabet, and ending with the Talmud. In 1637, the congregation founded the “Ets Haim” [Tree of Life] confraternity to provide stipends to older, deserving, and talented students, so that they remained in school. A third stage took place in 1639 when the three congregations united into one under the name “Kahal Kadosh Talmud Torah,” and the merged school consisted of seven grades. The author argues that this educational system was a blending of attributes from the Jewish medieval tradition and the Iberian Jesuit system which emphasized the character formation of its students that the lay founders of the Sephardi congregation had experienced while they were living as conversos in Spain or Portugal.

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Cohen, Lori R., Marina Milyavskaya, and Richard Koestner. "The Internalization of Jewish Values by Children Attending Orthodox Jewish Schools, and its Relationship to Autonomy-Supportive Parenting and Adjustment." Journal of Jewish Education 75, no. 4 (November 24, 2009): 350–63. http://dx.doi.org/10.1080/15244110903305689.

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Sunarti, Dwi Hayantini. "THE EFFORT OF THE EDUCATORS ON BUILDING POSITIVE CHARACTER ON EARLY CHILDHOOD STUDENT THROUGH ISLAM EDUCATION AT RAUDATUL ATHFAL IDAMAN." Empowerment 7, no. 2 (September 30, 2018): 328. http://dx.doi.org/10.22460/empowerment.v7i2p328-336.994.

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Childrens is a mandate from Allah SWT that entrusted to all parents which will eventually be asked for responsibility. Every childrens born pure and clean, both parents is making them into Jewish, Christian, Magi (HR Bukhari Muslim). So that childrens is a very weak person that will always rely to every human being around them. Physically one children is a base that can be build into so many shapes. Therefore all the childrens need a serious attentions, since every childs will absorbed everythings they see or hear because they have no power to refuse it. So it has become the responsibility of the parents or the people around them to give the attention about religious issues include, faith, worship, and morals. Because religion is a guideline to every humans life whether in this world and hereafter, so that its very affect every aspect in humans life whether its body or its soul. Every childrens that has potention from the day they born is possible to grow and can be fostered with religious values from an early age. If not properly fostered the period of physical and psychological development will be missed. This will be very harmful to every childrens, because if the development of their religious souls is good, they will keep it in their heart and will got an amazing values in their future. Al Qur’an saids that educations is one of the effort that will lead every human being to the way of Allah SWT with a thoughtfull ways, good advice will come with a good point of view too. Educations is a thing to one effort or process which held with consiousness, planned well and responsible, so that this required an educations method that fit perfectly to the target or an educations purpose that want to be achieve. The essence of religious educations is the foundations of religious morality to the childrens, while teaching is to give a knowledge to the protégé. Religious educations basically is to train (continue) rligious purity that every childs have since their birth, so that wont fade into atheism or even turn Into other religion except Islam. So that need to be our concern to habituate every child to do their responsibility to implement religious law and to stay away from its prohibition.

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Wassen, Cecilia. "On the Education of Children in the Dead Sea Scrolls." Studies in Religion/Sciences Religieuses 41, no. 3 (April 25, 2012): 350–63. http://dx.doi.org/10.1177/0008429812441339.

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This article examines three passages from the Rule of the Congregation and the Damascus Document that pertain to the topic of children’s education. The education of children was considered important within the Qumran movement, which is evident in the curriculum in 1QSa and the fact that such a high-level official as the Examiner had a supervisory role over the teaching. In contrast to the level of education of children in Jewish society in general at the turn of the era, which appears to have been quite rudimentary and consisting mainly of memorization, it appears that children within the movement received a thorough education in both reading and writing. The content of the teaching focused on the laws of the Torah and the Book of Hagu, which is an unknown composition. It is likely that both boys and girls received some education. Cet article examine trois passages de la Règle de la Congrégation et le Document de Damas qui se rapportent au thème de l’éducation des enfants. L’éducation des enfants était considérée comme importante au sein du mouvement de Qumrân, importance qui est évidente dans le programme de 1QSa et le fait qu’un tel fonctionnaire de haut niveau que l’examinateur a eu un rôle de supervision sur l’enseignement. Contrairement au niveau de l’éducation des enfants dans la société juive en général au début de l’époque, qui semble avoir été assez rudimentaire et composé principalement de mémorisation, il semble que les enfants au sein du mouvement ont reçu une éducation complète en lecture et en écrit. Le contenu de l’enseignement a été axé sur les lois de la Torah et le Livre d’Hagu, qui est une composition inconnue. Il est probable que les garçons et les filles ont reçu une certaine éducation.

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Franken, Leni, and François Levrau. "Rejecting “Controversial” Issues in Education: A Case Study of Ultra-Orthodox Jewish Schools in Belgium." Religions 11, no. 4 (April 23, 2020): 214. http://dx.doi.org/10.3390/rel11040214.

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In liberal democracies, fundamental rights and freedoms can conflict, and if they do, it is not always clear which right the state should prioritize. Should the right of parents to choose education in line with their own convictions prevail, or should the right of children to be prepared for a future life in a liberal democratic society be given more moral weight? While the former might lead to establishing and subsidizing orthodox religious schools, the latter implies “liberal”, “autonomy-facilitating” education. In order to make this tension concrete, we focus on a case study of an ultra-orthodox Jewish (Haredi) school in Flanders (Belgium), where “controversial issues” are excluded from the curriculum and where education is not fully in line with the core principles of “liberal education”. Subsequently, we explore the legal educational context in liberal democracies, with a particular focus on the freedom of religion and education. Then, we scrutinize several arguments for or against ultra-orthodox faith-based schools. We conclude that there are no convincing arguments for state support for these kinds of schools and that the recent Flemish policy of homeschooling might be a reasonable alternative, wherein a balance is found between children’s rights and parental rights.

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Astuti, Sri, and Desi Sutresia Silalahi. "Prinsip-Prinsip Pendidikan Anak Dalam Ulangan 6:4-9." Journal Kerusso 7, no. 2 (September 30, 2022): 65–79. http://dx.doi.org/10.33856/kerusso.v7i2.251.

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The problem in this paper lies in the principles of child education contained in the Israel Shema. This discussion aims to First, the author can find out how the Israeli concept of children and the significance of children's education for the Israelites; Second, the writer knows the method or method applied by Israeli parents in educating their children; Third, the author can explore and describe the principles of child education contained in Deuteronomy 6:4-9. So this paper uses a library research approach. The conclusion of this paper proves that first, first, the nation of Israel is a nation that prioritizes education for children, because for the Jewish nation children are a precious gift from God. Second, in the Jewish tradition the family is the first and foremost place of education for children. The pattern used by Israeli parents in educating their children is by bringing their children to attend worship rituals, namely religious activities in houses of worship or celebrating religious holidays with the family, so that children have direct experience with God through worship, as well as using symbols. In addition, the methods used are verbal and non-verbal methods. Third, three important things are the principles of Shema written in Deuteronomy 6:4-9, namely loving God, educating children is the responsibility of parents, and repeated teaching. Abstrak Bahasa Indonesia Permasalahan dalam tulisan ini terletak pada Prinsip-prinsip pendidikan anak yang terkandung dalam Shema Israel. Pembahasan ini bertujuan untuk Pertama, penulis dapat mengetahui bagaimana konsep orang Israel tentang anak dan signifikansi pendidikan anak bagi bangsa Israel; Kedua, penulis mengetahui cara atau metode yang diterapkan oleh orangtua Israel dalam mendidik anak; Ketiga, penulis dapat menggali dan menguraikan prinsip-prinsip pendidikan anak yang terkandung dalam Ulangan 6:4-9. Maka tulisan ini menggunakan pendekatan penelitian kepustakaan. Kesimpulan tulisan ini membuktikan bahwa pertama, Pertama, bangsa Israel merupakan bangsa yang sangat mengutamakan pendidikan kepada anak, sebab bagi bangsa Yahudi anak adalah anugerah berharga dari Allah. Kedua, dalam tradisi Yahudi keluarga merupakan tempat pendidikan pertama dan yang utama bagi anak. Pola yang digunakan orang tua Israel dalam mendidik anak yaitu dengan membawa anak untuk mengikuti ritual ibadah, yaitu kegiatan keagamaan di rumah ibadah maupun merayakan hari raya keagamaan bersama keluarga, sehingga anak memiliki pengalaman langsung dengan Allah melalui ibadah, juga menggunakan simbol-simbol. Selain itu, metode yang digunakan adalah metode verbal dan non verbal. Ketiga, tiga hal penting yang menjadi prinsip pendidikam Shema yang tertulis di dalam Ulangan 6:4-9, yaitu mengasihi Allah, pendidikan anak adalah tanggung jawab orang tua, dan pengajaran berulang-ulang.

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Bendikova, S. "PECULIARITIES OF MUSIC EDUCATION IN ISRAEL: TRADITIONS AND NATIONAL PRIORITIES." Aesthetics and Ethics of Pedagogical Action, no. 29 (June 14, 2024): 153–66. http://dx.doi.org/10.33989/2226-4051.2024.29.306162.

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The review article presents the peculiarities of musical education in Israel, taking into account the multicultural diversity of Israeli society, and vectoriality for the preservation of cultural and educational traditions; similarities and differences in musical education in Israel and Ukraine were revealed. It is proved that the teaching of music and singing in Israel has features, among which the multicultural content, which combines elements of European classical music, Jewish musical tradition, and music of various ethnic groups living in the country; the organization of musical education in kindergartens and schools is influenced by religious canons. It has been found that musical education in Israel is considered an essential factor in the development of the individual and society as a whole, which contributes to the development of creative thinking, emotional intelligence, communication skills, and a sense of unity with different cultures of pupils and students; the system of teaching music and singing in Israel is characterized by inclusiveness - it takes into account the needs and abilities of students, including children with special needs. It was found that the content of music education in educational institutions of various levels in Israel is regulated by programs concluded by the Ministry of Education of the country, as well as resources for studying musical disciplines and musical education are offered at the state level. A comparative analysis of the peculiarities of musical education in Ukraine and Israel made it possible to conclude specific differences: Ukrainian musical education is based on the achievements of national, European, and world musical culture and educational traditions; Israel is an eastern country with its national ethnic music, and it is also a modern country with a high level of classical music and musical culture, which is a component of world culture. In Israel, social and educational processes take place taking into account religious affiliation and a corresponding attitude to art, in particular to music. Among the related features, there is a reliance on the traditions of musical culture and values, a focus on fostering tolerance, respect, and understanding of racial, ethnic, and national differences, and the ability to live with people of other cultures, languages, religions and the desire to preserve national traditionalism using musical art.

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Shavit, Zohar. "Train Up a Child: On theMaskilicAttempt to Change the Habitus of Jewish Children and Young Adults." Journal of Jewish Education 82, no. 1 (January 2, 2016): 28–53. http://dx.doi.org/10.1080/15244113.2016.1133183.

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Jackson-Gordon, Rachel. "“But Girls Can Do that Too”: Discussing Gender Equality with Children in a Progressive Jewish Context." Journal of Jewish Education 86, no. 3 (July 2, 2020): 298–320. http://dx.doi.org/10.1080/15244113.2020.1749011.

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Fateh-Moghadam, Bijan. "Criminalizing male circumcision? Case Note: Landgericht Cologne, Judgment of 7 May 2012 – No. 151 Ns 169/11." German Law Journal 13, no. 9 (September 1, 2012): 1131–45. http://dx.doi.org/10.1017/s2071832200018083.

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On Thursday 19th of July 2012, just prior to the parliamentary summer holidays, the Deutscher Bundestag (German Parliament) passed a resolution based on a rather irritating motivation. The parliament intended to guarantee that “Jewish and Muslim religious life will be further possible in Germany.” The resolution itself consisted in only one sentence: The German Government is requested to provide until fall 2012 – in due consideration of the constitutionally protected legal positions of the well-being of the child, the right to bodily integrity, the right to religious freedom and the parental rights in education – draft legislation in order to safeguard that professionally performed male circumcision, without unnecessary pain, is generally lawful under German law. What had happened to provoke such extraordinary political action in defense of religious freedom? The resolution responds directly to a decision of the Landgericht (Court of Appeal) Cologne from 7 May 2012 which declared that male circumcision in children amounts to criminal battery, even if performed lege artis and with the consent of the parents unless there is a medical indication for the procedure. In doing so, the court followed a restrictive position within the German criminal law literature that has been advocating the criminalization of male

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Mansbach, Ivonne Kleinfeld, and Charles W. Greenbaum. "Developmental Maturity Expectations of Israeli Fathers and Mothers: Effects of Education, Ethnic Origin, and Religiosity." International Journal of Behavioral Development 23, no. 3 (September 1999): 771–97. http://dx.doi.org/10.1080/016502599383793.

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This study investigated expectations of maturity in children among 380 Israeli Jewish fathers and mothers of 6-month-old infants. Subjects were administered a questionnaire which included items reflecting three developmental domains: Cognitive Maturity, Biosocial Maturity, and Social Autonomy. Regarding Cognitive Maturity mothers had earlier expectations than fathers, intermediate and higher educated parents had earlier expectations than lower educated and nonreligious (Secular) parents and moderately religious (Traditional) parents had earlier maturity expectations than religiously strict (Orthodox) parents. A reverse pattern could be observed for Biosocial Maturity: lower educated parents had earlier expectations than higher educated parents, Orthodox parents had earlier expectations than Traditional or Secular parents and parents of Asian or North African origin had earlier maturity expectations than parents of European or American origin. On Social Autonomy mothers had earlier maturity expectations than fathers and Secular and Orthodox parents had earlier expectations than Traditional parents. The results suggest that parental expectations of maturity form a multidimensional construct in which sex and social background of the parent are related to early expectations in some areas and late expectations in others, depending on the values of their societal subgroup.

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Bekerman, Zvi, and Michalinos Zembylas. "The Emotional Complexities of Teaching Conflictual Historical Narratives: The Case of Integrated Palestinian-Jewish Schools in Israel." Teachers College Record: The Voice of Scholarship in Education 113, no. 5 (May 2011): 1004–30. http://dx.doi.org/10.1177/016146811111300505.

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Background/Context Emotions often accompany discussions of ethnic matters, yet there have been few sustained investigations in education of how, and with what implications, emotional responses are (de)legitimized in the classroom, especially when conflicting historical narratives are involved. Emotions have remained in the margins of educational research about the ways in which historical narratives are dealt with in schools, or at best, they are regarded as epiphenomena rather than constitutive components in teaching practice. Purpose/Objective/Research Question/Focus of Study The main objective of this article is to help us better understand how both emotions and historical narratives are constituted and operate interactively at the level of both the individual and the social-political structures within school and the wider society. The particular event on which we focus the present analysis—a classroom activity on the death of Yasser Arafat—was chosen because it is representative of multiple other events in which similar phenomena were identified. Its analysis offers insights into how those involved in education (even in the context of integrated schools) draw selectively from formal and informal sources to support their emotional identification and sense of belonging within their particular political, national, and religious communities. Research Design The events presented are based on rich data gathered from a long-standing ethnographic research effort in the context of the Palestinian-Jewish integrated bilingual schools in Israel. Conclusions/Recommendations We highlight two main implications of the analysis developed in this article. The first concerns the importance of teachers critically analyzing the emotional discourses/practices through which historical narratives are authorized by, implied by, and embodied in schools; this position also entails the recognition that such discourses/practices have consequences for the ways in which affective spaces and communities are constituted within the classroom and beyond. The second is that the findings of this study concerning the teaching of controversial issues in the classroom suggest an imperative need among teachers working with multiethnic children to increase their competence in dealing with conflicting historical narratives at both the cognitive and emotional levels. This competence can be partly developed through preservice and in-service teacher education that pays attention to the emotional complexities of teaching conflicting historical narratives.

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Boys, Mary C. "Hagar, Sarah, and Their Children: Jewish, Christian, and Muslim Perspectives. Eds. Phyllis Trible and Letty M. Russell. Louisville: Westminster John Knox, 2006. xii + 211 pages. $24.95 (paper)." Horizons 35, no. 2 (2008): 415–16. http://dx.doi.org/10.1017/s0360966900005880.

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Hadayati, Rima. "PERCERAIAN ORANG TUA DAN IMPLIKASINYA TERHADAP PENDIDIKAN ANAK DALAM ISLAM." Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah 1, no. 1 (June 15, 2016): 77–87. http://dx.doi.org/10.48094/raudhah.v1i1.9.

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Every child is born in a state of nature, then both his parents who make it Jewish, or Zoroastrian Nashrani (HR.Muslim). Implied meaning of the hadith is that the formation of the child's personality is influenced by upbringing and education of parents. Basically every child wants to live with his parents, didikik, nurtured and given affection filled by both parents. However, if the household of his parents could not be maintained in this case happens disharmony or other factors so that his parents divorced, the children are victims of divorce of their parents. Divorce for children is "a sign of the death of" the unity of the family, it was half of the "self" has lost a child, life will never be the same again after their parents divorced and they have to accept the grief and sense of loss is profound. such children should harbored a deep sense of longing for a father or mother who suddenly does not live with him anymore. The negative effect of divorce on the development and education of children are: children get less attention, affection, and educational demands of parents, the need for physical and psychological teen is not consummated, the children do not get physical exercise and mental indispensable for moral life, divorce of parents expected to affect the learning achievement of children, both in the field of religious studies as well as in other fields, improve the delinquency of children, influence the formation of the child's personality.

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Marciano, Yoel. "How to Educate Children and Improve Family Life in the Sixteenth-Century Ottoman Empire, according to Rabbi Samuel Benveniste." AJS Review 45, no. 1 (April 2021): 95–119. http://dx.doi.org/10.1017/s0364009420000434.

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ʾOrekh yamim (Length of days; Constantinople, 1560), a short book of guidelines on educating children and maintaining a religious and moral family life, was written by Rabbi Samuel Benveniste, who belonged to one of the communities of exiles from Spain in the sixteenth-century Ottoman Empire. This article analyzes the information that emerges from the guidebook on the state of education and family life in Jewish society of the time. Parents' great fear of child mortality and its effect on their educational conduct is prominent throughout the book, lending it its title. Although child mortality was equally prevalent in all parts of society, the article highlights the posttraumatic experience of Spanish exiles who lost many children in their travails, and suggests seeing the immense anxiety expressed in the essay against this background. In addition, Benveniste's admonitions concerning women's immorality, while characteristic of writings of his time, provide an interesting view of the social norms of his era: he depicts women's swearing by the lives of their children, their cursing, their wish to adorn themselves with jewelry, as well as the difficulties of their daily lives.

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Magonet, Jonathan. "Editorial." European Judaism 54, no. 2 (September 1, 2021): v—vii. http://dx.doi.org/10.3167/ej.2021.540201.

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2018 saw the fiftieth anniversary of the spontaneous founding of an interfaith initiative involving Jews and Christians in the unlikely location of Germany. Anneliese Debray, who was the director of a Catholic women’s adult education centre in Bendorf, near Koblenz, had the imagination and courage to set about creating programmes for encounter and reconciliation in the post-war world. The centre, the Hedwig Dransfeld Haus, became a meeting place for French and German and Polish and German families; for physically and mentally handicapped people together with ‘normal’ people; for the challenging task of ecumenical encounters between Catholic and Protestant Christians; for dialogue between Christians and Muslims; and eventually between Israeli and German young people. In that latter context the editor of this journal found himself visiting the centre and then, with two fellow rabbinic students at Leo Baeck College, attending an annual Catholic Bible study conference that summer. Our presence, our willingness to be there, and the rarity of such an opportunity for the participants, led to the desire to repeat the experiment the following year. Through incremental changes, the International Jewish-Christian Bible Week became an annual reality. After the death of Anneliese Debray, who had struggled for years to keep the Haus financially afloat, it went into bankruptcy. Nevertheless, what had been built had enough recognition and influence that it led to an invitation from Dr Uta Zwingenberger, who was responsible for Bible education in the Diocese of Osnabrück, to re-establish the Week in a new home, another Catholic adult education centre, Haus Ohrbeck, in the area of Osnabrück. There it continues to grow and flourish, hosting up to 130 people each year. Part of the impact, which makes it different from other more formal interfaith encounters, is the participation of families, with special programmes for children, so that the entire atmosphere is one of a normal human community.

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Michalski, Andrzej. ""Morasha" - means heritage. The monographic outline of the Lauder-Morasha School in Warsaw." Studia z Teorii Wychowania XI, no. 3 (32) (November 12, 2020): 101–21. http://dx.doi.org/10.5604/01.3001.0014.5138.

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The monographic outline of the Lauder-Morasha School in Warsaw describes it as an educational institution that functions in the Polish reality and enables its pupils maintain their monority Jewish national and linguistic identities. This school, open to different cultures and philosophies of life, within its walls integrates children of various religions, creeds, and nationalities. Apart from the general curriculum in agreement with the MEN (Ministry of National Education) requirements, it offers Judaistic subjects, such as Hebrew, Jewish tradition, culture, and ethics, as well as the history of the Jews. In the school, an emphasis is laid on the teaching of foreign languages. Also, a programme of cross-cultural education is implemented. This article presents the history of the Ronald S. Lauder Foundation in Poland from when it was founded 30 years ago. The author describes projects organised by the Foundation as well as its development and significance in the rebirth of Jewish life in Poland.

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Tauber, Sarah. "Key Resources on Jewish Religious Education." Religious Education 108, no. 5 (October 2013): 542–47. http://dx.doi.org/10.1080/00344087.2013.835666.

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Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part I." Journal of Jewish Education 71, no. 2 (May 2005): 121–77. http://dx.doi.org/10.1080/00216240500210606.

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Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part II." Journal of Jewish Education 71, no. 3 (September 2005): 279–317. http://dx.doi.org/10.1080/00216240500341906.

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Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part III." Journal of Jewish Education 72, no. 1 (May 2006): 29–76. http://dx.doi.org/10.1080/00216240600581591.

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Levisohn, Jon A. "Studies in Jewish Education: The Oral and the Textual in Jewish Tradition and Jewish Education." Journal of Jewish Education 86, no. 4 (October 1, 2020): 464–67. http://dx.doi.org/10.1080/15244113.2020.1818047.

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Rosenak, Michael. "Zelophehad’s Daughters, Religion, and Jewish Religious Education." Journal of Jewish Education 71, no. 1 (January 2005): 3–21. http://dx.doi.org/10.1080/00216240590923999.

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Calvert, Isaac. "Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem." Religions 10, no. 1 (January 1, 2019): 23. http://dx.doi.org/10.3390/rel10010023.

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While Schmitt’s Political Theology paints modern theories of the state as secularized theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have moved in a different direction, that is, toward the re-sacralization of such secularized theological concepts. Orthodox Jewish schools in Jerusalem, or yeshivot, take an orthopractic approach to religious education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. As such, questions of security fall within the purview Jewish religious education. To look more closely at the relationship between orthodox Jewish religious education, sanctity and security, I spent seven months enrolled as a student-observer in three Jerusalem yeshivot taking daily field notes, conducting interviews, attending classes, and studying related sacred texts. By examining both Jewish sacred texts and ethnographic data from contemporary Jerusalem yeshivot, this article highlights how geo-political ideals of security in modern Jerusalem are being re-sacralized by contemporizing ancient sacred texts and approaching religious education itself as a means of eliciting divine aid in the securitization process for Jewish Jerusalem.

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Yanay-Ventura, Galit, and Niza Yanay. "Unhyphenated Jewish religious feminism." Women's Studies International Forum 55 (March 2016): 18–25. http://dx.doi.org/10.1016/j.wsif.2016.01.001.

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Mittelberg, David, and Lilach Lev Ari. "Jewish Identity, Jewish Education and Experience of the Kibbutz in Israel." Journal of Moral Education 24, no. 3 (January 1995): 327–44. http://dx.doi.org/10.1080/0305724950240308.

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Batkay, William M., Harold S. Himmelfarb, and Sergio DellaPergola. "Jewish Education Worldwide: Cross-Cultural Perspectives." Journal for the Scientific Study of Religion 30, no. 2 (June 1991): 225. http://dx.doi.org/10.2307/1387227.

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Levisohn, Jon A. "Ideas and Ideals of Jewish Education: Initiating a Conversation onVisions of Jewish Education." Journal of Jewish Education 71, no. 1 (January 2005): 53–66. http://dx.doi.org/10.1080/00216240590924033.

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Alexander, Hanan A. "JEWISH EDUCATION IN EXTREMIS: A PROLEGOMENON TO POSTMODERN JEWISH EDUCATIONAL THOUGHT." Religious Education 98, no. 4 (January 2003): 471–94. http://dx.doi.org/10.1080/00344080390238178.

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Weissman, Deborah. "Jewish religious education as peace education: from crisis to opportunity." British Journal of Religious Education 29, no. 1 (January 2007): 63–76. http://dx.doi.org/10.1080/01416200601037528.

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Schiff, Alvin. "JEWISH UNITY IN JEWISH TRADITION." Journal of Jewish Education 67, no. 3 (July 1, 2001): 80–87. http://dx.doi.org/10.1080/00216240191026295.

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Kerdeman, Deborah. "SOME THOUGHTS ABOUT HERMENEUTICS AND JEWISH RELIGIOUS EDUCATION." Religious Education 93, no. 1 (January 1998): 29–43. http://dx.doi.org/10.1080/0034408980930103.

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Sasson, Uzi, and Ayelet Sasson. "Religious Education and Community Involvement among Jewish Adolescents." Religious Education 104, no. 1 (February 13, 2009): 51–63. http://dx.doi.org/10.1080/00344080802615440.

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Lindeman Allen, Amy. "Cultures and Contexts of Jewish Education." Religious Education 114, no. 5 (April 29, 2019): 652–53. http://dx.doi.org/10.1080/00344087.2019.1600182.

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Journal articles on the topic 'Jewish religious education of childreb'

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