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    <title>Phorum 5</title>
    <link>http://lookstein.org/lookjed/index.php</link>
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    <language>EN</language>
    <pubDate>Mon, 15 Mar 2010 16:02:17 -0500</pubDate>
    <lastBuildDate>Mon, 15 Mar 2010 16:02:17 -0500</lastBuildDate>
    <category>Phorum 5</category>
    <generator>Phorum 5.1.24b</generator>
    <ttl>600</ttl>
    <item>
      <title>[Lookjed List Archive] Films on Jewish Movements</title>
      <link>http://lookstein.org/lookjed/read.php?1,18553,18553#msg-18553</link>
      <author>Joshua Gurewitsch</author>
      <description><![CDATA[Does anyone know of good classroom films (30-50 minutes) on the history and philosophy of the Reform and/or the Conservative movements? Any assistance would be greatly appreciated.
 
Joshua Gurewitsch
Jewish History Department
Beth Tfiloh Dahan Community School
Baltimore, Maryland]]></description>
      <category>Lookjed List Archive</category>
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      <pubDate>Mon, 15 Mar 2010 16:02:17 -0500</pubDate>
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    <item>
      <title>[Lookjed List Archive] Physical Education teachers</title>
      <link>http://lookstein.org/lookjed/read.php?1,18552,18552#msg-18552</link>
      <author>Zev Silver</author>
      <description><![CDATA[We are interested in knowing if schools use their Physical Education teachers for preschool classes or do the preschool teachers teach PE to their students and use the PE teachers only for K-8.  Please respond to zsilver@akibaacademy.org
 
Thank you. 
 
Zev Silver]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18552,18552#msg-18552</guid>
      <pubDate>Mon, 15 Mar 2010 15:58:35 -0500</pubDate>
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    <item>
      <title>[Lookjed List Archive] Re: Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18551#msg-18551</link>
      <author>Shmuel Jablon</author>
      <description><![CDATA[Paul Shaviv makes an important point that for Jewish schools, successful outcomes are not merely academic.  A student who intellectually masters a great deal of sacred text, yet does not internalize its values nor continue its observances, cannot be considered a successful graduate of a Jewish school.  This is something that we always need to consider when we design curricula and develop programs for our schools (of any grade level).  We are not simply interested in students who have &quot;been through&quot; texts, but students who have had the texts &quot;go through them&quot; and live according to these texts.

Naturally, I believe that an Orthodox school looks for more than simply having its students be &quot;serious Jews.&quot;  We want for our students to be serious, thoughtful and active Jews.  Yet, we also want for our students to indeed be Orthodox.  Thus, though we would still love students who unfortunately opt out of Orthodoxy, we would not view them as successful graduates.  We wish for our graduates to be both serious and Orthodox Jews who fully embrace Hashem and His Torah- and all that this implies.

Rabbi Shmuel Jablon]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18544,18551#msg-18551</guid>
      <pubDate>Sun, 14 Mar 2010 10:48:31 -0500</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18550#msg-18550</link>
      <author>Gidon Rothstein</author>
      <description><![CDATA[Reaction to Excerpts of Paul Shaviv’s Book

The two excerpts from Paul Shaviv’s work show him to be an interesting thinker, albeit one with limited utility for the Orthodox educator, parent, or reader.  In the first, 7.8.1, Shaviv highlights the difficulty in measuring outcomes of Jewish education, since the student may change following graduation, for the positive or negative.  

As another way of dealing with the issue, he invokes Rabbi Harold Kushner’s claim that denomination is insignificant compared to the “seriousness” of a Jew as a marker of religiosity.  The distinction between serious and non-serious Jews is certainly useful in many contexts, and to that extent contributes to the lexicon of religiosity, and what we strive to achieve in educating for such religiosity.  It does not, however, speak to the problem he raised, since the same problem arises: a student who is “serious” at graduation may not be a year later, and vice verse.

Worse, though, is that Shaviv endorses (or at least seems to, when he says Rabbi Kushner’s words “resonate strongly”) the view that denominational “labels and divisions” are “meaningless and obsolete.” He is entitled to his view, but from an Orthodox perspective-- I suspect many Reform and Conservative educators and clergy would agree with me—I take exception.

I am at pains to note this because, sadly, many Orthodox Jews seem to have forgotten that we adhere to a set of beliefs, practices, ideals, and view of halachic process that differs in important ways from those of the other denominations (as they would claim about us).  That Dr. Shaviv can miss those differences suggests that he—and many like him, which is why I think it needs to be said, if not shouted—has lost sight of what at least this denomination holds and believes. Certainly as an Orthodox parent I would be intensely uncomfortable trusting my child’s education to someone who misunderstands Orthodoxy so fully; that misunderstanding is, to my mind, one salient reason community schools fail to attract Orthodox students.

That previous paragraph will strike many as debatable, but unfortunately I cannot defend it sufficiently in this space.  I am, however, in the process of laying out what seem to me inescapable, unarguable, and unequivocal elements of Orthodoxy at blog.webyeshiva.org.  Some similar ideas are also in a book lodged in the Resources section of www.lookstein.org, entitled Educating a People: An Haftarah Companion as an Introduction to a Theology of Judaism.

The second selection seems to present a dichotomy of great relevance to Orthodox education, yet betrays a similar misunderstanding. Dr. Shaviv contrasts two strategies for educating children about the outside world. The first, which he prefers, is to “embrace the world,” accepting that “Within reasonable limits, modern Jewish life will be a synthesis of Judaism and modernity...” This strategy, he asserts without proof, better prepares students for the challenges of encountering that world.

The other strategy, in his view, is to “deliberately restrict” students, so as to insulate them from “an external society that is perceived as inimical to Jewish values.” This works well “as long as the student...is content to live in a self-isolating or compartmentalized world.”  In his view, this strategy gives the student “no chance to develop critical faculties...”

The dichotomy is, in Orthodox terms, lacking in nuance.  No Orthodox institution “embraces the world” so fully as to accept “multiple—not necessarily equal—loyalties,” nor could it.  Orthodox institutions strive to teach students a primary loyalty to God, Torah, and the values that Torah teaches.  External values are only accepted to the extent they are consonant, congruent, or confluent (the locution of mori ve-rabi R. Lichtenstein) with the Torah and its values.  Even those Orthodox educators most open to embracing the world, then, need to alert students to the difference between those aspects of that world that comfortably meld with an Orthodox life, those completely inimical to it, and everything in the middle of the extremes.

In addition, Dr. Shaviv fails to mention that Jewish institutions must also prepare students for Jewish adulthood, with all that that means in terms of skills (reading texts, for example), knowledge, and affect.  The strategy chosen regarding the outside world, then, is not only a judgment of that world but also a set of choices as to how to time efforts in different realms rubrics.  I often see schools that “embrace the world” graduate students without the most minimal skills of Jewish adulthood (such as being able to fluently comprehend basic texts in the original).  I find it hard to believe that such illiterate Jews “approach their Judaism from a more sophisticated and cosmopolitan viewpoint” or with better critical faculties than those who have spent their years in sophisticated grappling with original texts.

I doubt, in all honesty, that many educators who “deliberately restrict the worldview” of their students will read Dr. Shaviv’s work, but if they do, I can imagine them bristling at the assumption that their graduates are “more vulnerable to the influences from which the school seeks to protect” the students.  While there are no doubt graduates who will react to new ideas as Dr. Shaviv assumes, many graduates of “embrace the world” schools do so as well.  Further, I suspect that these students, from whichever type of school, tend to be those who did not like the original schools, for a variety of reasons, and are therefore not a fair standard of measurement of those schools’ strategies.

Thus, while Dr. Shaviv’s presentation is not focused solely or mainly on Orthodoxy, I feel it necessary to note that it is less than useful at least for Orthodox educators.  To my mind, denomination is still important and questions of interaction with external society are not limited to “if,” but the more challenging “when,” “how,” and “with what preparation.”  These are pressing questions with which to grapple, and if Dr. Shaviv brings us to a fuller conversation around them, he will have done us a great service.]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18544,18550#msg-18550</guid>
      <pubDate>Sun, 14 Mar 2010 10:48:00 -0500</pubDate>
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      <title>[Lookjed List Archive] Re: Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18549#msg-18549</link>
      <author>Elisha Paul</author>
      <description><![CDATA[Rabbi Samson Raphael Hirsch's important essay in volume 7 of his collected writings (page 286) defines the fundamental principle of Jewish education, &quot;Chanoch LeNaar Al Pi Darco-Educate a Child According to Their Way&quot; as referring to preparing a student for what they will face in the future. Rav Hirsch directly addresses the issue mentioned in section 8.1.1 where Paul Shaviv discusses whether a school philosophy should promote engaging with the modern world or avoiding it as much as possible. Rav Hirsch calls these two approaches &quot;Isolation&quot; and &quot;Inoculation&quot;. He states that a child isolated from exposure to the outside environment will be harmed when he finally enters that environment, but a child who has had controlled exposure to the outside environment won't be overwhelmed by it when he faces it in the future. 

Hirsch maintains that already in his time (the 19th Century, imagine what he would say in the 21st century with web 2.0) it was impossible to completely isolate a child in the post ghetto world the French revolution brought in its wake. His opinion regarding the best contemporary educational approach is really pragmatic based on the unlikelihood of being able to totally isolate a child from non-Torah ideas for their entire life. Therefore the only possible way to successfully educate a child nowadays is by inoculating them against ideas foreign to Judaism by providing meaningful answers to problems they will ultimately need to grapple with in a proactive gradual approach. 

In my experience as an educator teaching Breisheet-Genesis and in my action research project for Bar-Ilan University's Principal program, I have seen first hand that offering a &quot;Torah and Science&quot; class to discuss the seeming contradictions and problems Science presents to a believing Jew (such as the age of the universe, dinosaurs, evolution, etc.) and providing some plausible and even apologetic answers from Torah sources ala Nosson Slifkin's books (and others such as the Rambam, Rav Hertz, Rav Kook, Rav Shwab, and the Lubavitcher Rebbi) resolves and removes some potential theological issues that could get in the way of a student's spiritual growth when they later attend college. As Rabbi Moshe Tendler once stated, if a student doesn't realize that a rabbit chews its cud after the food is digested and defecated, then any survey Biology class could make the Torah seem foolish and sophomoric to the student.

Most importantly presenting Rabbinic sources that deal with contemporary issues and challenges demonstrates that the Torah is sophisticated and nuanced enough to compete in the market place of ideas and to do so successfully.

Shalom,
Elisha Paul]]></description>
      <category>Lookjed List Archive</category>
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      <pubDate>Sun, 14 Mar 2010 10:47:19 -0500</pubDate>
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      <title>[Lookjed List Archive] Re: Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18548#msg-18548</link>
      <author>zvi grumet</author>
      <description><![CDATA[Paul Shaviv raises valuable questions. I do not know any thoughtful educators who have not struggled with these questions, perhaps multiple times, in their careers. Shaviv's questions focus on which form of education would be more effective. I am sure that there is much anecdotal evidence and spare statistical evidence to support both positions - each of us knows someone who ... or has a personal odyssey to tell which illustrates that ...

In Shaviv's formulation, the ultimate goal is the same - what is the best way to preserve a strong and committed (serious) identity amongst our students and graduates. Within that formulation I have but one comment to add to Shaviv's thoughtful presentation. Insularity is becoming increasingly difficult in an age marked by unfettered access to information. True insularity is becoming nearly impossible, and when insularity is the Bar-Lev line of Jewish identity, a single crack can be devastating. By no means do I intend a moral comparison, but the Soviet Union in its day relied on insularity to keep its citizens from being aware of what was happening outside. Information was the great enemy. That approach brought about an internal collapse once information began to trickle through. The approach of insularity, then, needs to be modified - not to limit access to information but to delegitimize that information. It becomes an ideological battle rather than a practical one. The &quot;Other&quot; needs to be presented as foreign and dangerous, yet every educator knows that such presentations, just like etz hada'at tov vara, increase temptation.

On the ideological level, however, which Shaviv does not address, there is a larger question. Is the goal of the Jewish people to survive, or is Jewish survival a means to an end? This question plays itself out in multiple areas of Jewish life and is the fault line for much of the politics in contemporary Israel. Particularly in a post-Shoah, galut-informed era it is easy to understand the need for physical survival as an ultimate goal, and in a post-Enlightenment, high-assimilation era it is easy to understand he need for spiritual survival as an ultimate goal. What one misses in those formulations is the purpose of the Jewish people - in some formulations letaken olam beMalkhut Shadai, in other formulations as mamlekhet kohanim vegoy kadosh or as an or lagoyim. Either way, the Jewish people have a function to serve, without which we don't have a mandate to exist as a distinct entity, other than the mandate of any ethnic or religious identity to exist. (I am aware that many segments of the Orthodox don't relate to this mission at all. That is a topic for a different discussion). 

The educational question then needs to be reformulated as a conceptual, religious one. Is the ultimate mission of the Jewish people one which needs to be delayed, indefinitely, until the end of days, or at least until our internal physical and spiritual survival are comfortably and reasonably assured? Or can the Jewish begin, even in small steps (like the midrashic Avraham Avinu), to actualize and implement its mission of bringing a divine message to the rest of mankind?

That educational question plays itself on the level of individual and even of community. On the national scale, the question takes on different dimensions. Should the State of Israel be sending earthquake assistance to Haiti and Chile while the education system in Israel languishes and record numbers of Israeli families live below the poverty line? Does the rise of the State of Israel signal a need, or even suggest a divine demand, to begin to actualize the mission of being an or lagoyim? Or perhaps, do we need to invoke the principle of aniyei irkha kodmin and first put our own house in order? Or, as the airlines would say, take care of your own air mask before helping the child next to you.

Returning to Shaviv's educational question, I'd like to add one point Bill Clinton famously defined the distinction between himself and his Republican opponent as the politics of hope vs. the politics of fear. One approach is afraid of the dangers of openness, while the other embraces its possibilities. Any educator knows that when it comes to questions such as these there may not be a single answer which is appropriate for all. Some students will thrive in one environment and wilt in another, while the exact reverse will be true for another. Whichever general approach one takes, it behooves us all to recognize that it may not be appropriate for all our students, and that we need guide individuals in ways that fit them. Differentiation is not only for academic learning, it needs to be included in our religious and philosophical worlds as well.]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18544,18548#msg-18548</guid>
      <pubDate>Sun, 14 Mar 2010 10:46:51 -0500</pubDate>
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      <title>[Lookjed List Archive] Re: Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18547#msg-18547</link>
      <author>Barbara Freedman</author>
      <description><![CDATA[Kol hakavod and yasher koach to Paul Shaviv for writing such an excellet, important and very much  needed manual for Jewish administrators. The excerpts published by Lookjed offer a great opportunity to share and discuss some important ideas. Some personal reflections:

Shaviv writes about the commonly held belief that “If a student totally
rejects Jewish practice, a Jewish Studies teacher may well regard it
as personal failure.”  This assumption has generated a great deal of chest beating in the Jewish educational community and I’m not sure its’ entirely fair.  It negates the autonomy of the student and also the many other factors in a child’s life –family, friends, youth movement, synagogue, camp, Israel, etc For example, my own involvement in Jewish life was more a result of being active in Bnei Akiva  and going  Camp Moshava in the summer during my high school years than my high school education. When I think about the directions my own adult children have taken, their high school education was only a small part in their decisions.
Shaviv writes that a more accurate assessment is possible when the student becomes a parent. This is an important and valid point. At Hebrew Academy we see many alumni returning as parents and it is very exciting.  Shaviv’s implied desired outcome of creating a “Serious Jew” is also very useful measure of outcome. After all, if the school produces a graduate who goes to schul on Shabbat, but speaks lashon hara to his neighbors most of the time -- is that success? If the graduate does not keep Shabbat but is dedicated to social issues and Israel advocacy -- is that success? But still, there are so many vectors in the life of an individual. It is too simplistic to imply that a rejection of Jewish values is only the responsibility of the school (or serious involvement is a mark of a school’s success).

The dichotomy of “embrace the world or withdraw” is too sharp and there is a spectrum between the two sides where most of modern orthodoxy lies. The choice is fair more nuanced than either “embracing” the world or “rejecting” it. I would prefer a sort of “shomer negiah” stance in viewing the world and “embracing” when its “kosher” or consistent with our world view. For example we can critically evaluate the materialism, conspicuous consumption, sexual freedom in modern society from a Jewish perspective (and reject it as inconsistent with our values).  We can embrace good literature, art, technology, etc. I believe the modern orthodox school system must provide its student with a strong Jewish core –both cognitive and affective. This must be done both in serious formal and informal educational experiences. Shaviv writes that “Judaism has to be in the marketplace of ideas.”  I believe that our message to our students is that Judaism is a way of life  which informs their interactions and relationships with the world. For example, we pray for Haiti or raise money as a Jewish imperative. Life is not a smorgasbord at which I chose what pleases me at that particular moment. 
  
It should also be noted that whereas the school can determine a “basic philosophy of Jewish life”, a lot will depend on the individual teacher of limudei kodesh. A Rebbe or teacher’s own belief system impacts on their teaching and message is a very fundamental way. This may or may not be consistent with the school philosophy.
 
 
Barbara Freedman
Montreal]]></description>
      <category>Lookjed List Archive</category>
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      <pubDate>Sun, 14 Mar 2010 10:45:59 -0500</pubDate>
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    <item>
      <title>[Lookjed List Archive] Re: Faculty Dress Code</title>
      <link>http://lookstein.org/lookjed/read.php?1,18541,18546#msg-18546</link>
      <author>Rachel Kirschbaum</author>
      <description><![CDATA[Was this piece meant for the Purim edition?

Rachel Kirschbaum]]></description>
      <category>Lookjed List Archive</category>
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      <pubDate>Sun, 14 Mar 2010 10:29:59 -0500</pubDate>
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    <item>
      <title>[Lookjed List Archive] Excerpts from THE JEWISH HIGH SCHOOL: A complete management guide</title>
      <link>http://lookstein.org/lookjed/read.php?1,18544,18544#msg-18544</link>
      <author>Paul Shaviv</author>
      <description><![CDATA[THE JEWISH HIGH SCHOOL: A complete management guide
Available from Amazon.com at http://tinyurl.com/ydt47dj


Publishing this book has been a lot of fun.  It was written (over a few years) because I wanted to 'download' from my mind the theories and practices I had formulated over decades of the many, many different tasks involved in leading a school.  Often, I had come across situations where colleagues at other schools seemed unaware of process (&quot;How do I expel a child?&quot;), or I had heard about incidents involving other schools where all involved could have saved themselves a lot of trouble if they had acted in a more thought-out way.  I also wanted to suggest some practical approaches to dealing with the Jewish dimensions of the Jewish high School, perhaps reflecting, too, an underlying conceptual philosophy of Jewish education.    

No-one addressed what a Principal actually does on a day-to-day basis. There are books that deal with general school management from the Principal's perspective; they tended to be jargon-filled and usually wholly inapplicable to the Jewish system.  Books on Jewish education tended to be theoretical.  It was important to me to write in a clear, direct, jargon-free style, and try to give professional (and lay) colleagues a really useful book that would be a practical guide to running a school.  At my most ambitious, I wanted to establish 'industry standards' in a field where there seemed to be none.

Almost three months after publication (including the winter holiday), to my surprise and delight the book has sold over four hundred copies, all over North America, and, to my knowledge, in the UK and Australia.  It is still selling steadily.  Central to this success was my choice to publlish via 'print on demand' technology and online sales (see www.createspace.com), which has served the book very well.  Most sales have now been via Amazon.com (see link above). I have enjoyed the comments and feedback, most of it very positive.  And I am grateful to 'Lookjed' for choosing to now publish some short extracts from the book for further comment and discussion.

Paul Shaviv
Director of Education
TanenbaumCHAT, Toronto
pshaviv@tanenbaumchat.org


Excerpts:


7.8.1  “Serious Jews” and “non-serious Jews”

It is very difficult to assess outcome for the Jewish program of the Jewish school.   
‘Outcome’ is clearly not simply academic – few, if any, readers of this book would regard the school as successful if a student obtained high 90’s in every Judaic subject in Grade 12, but from the day they graduated never again had any involvement with anything Jewish.  

In this, the Jewish dimension of the school is, again, very different from many other disciplines.  If a student taking French never uses the language again after graduation, the French teacher may be sorry, but will probably not take it personally.  If a student totally rejects Jewish practice, a Jewish Studies teacher may well regard it as personal failure.

It may not be possible to assess the impact of the Jewish High school experience until graduates are themselves parents.  The definitive ‘metric’ at the point of graduation is elusive.  Does the student keep kosher on June 30 in his/her year of graduation?  S/he may not be by June 30 of the following year.  (The reverse may also be true.)  Does the student “love” Israel?  That love has not yet withstood the tests of the wide world.    Has the student registered with Hillel?  They may never go.    If a student is not involved in any campus Jewish life, but out of profound sense of chessed  is a leader in campus aid to local homeless – is that success for his/her Jewish education?
Although there is no obvious way of measuring it, the yardstick suggested by Rabbi Harold Kushner  is useful.   I found the following extract from one of his books, quoted in a Yom Kippur address by a California Rabbi:
“…   if you have learned something about Reform, Conservative, and Orthodox Judaism, let me share with you …that all these labels and divisions are meaningless and obsolete.  There are only two kinds of Jews—serious Jews and non-serious Jews.  Serious Jews try to do what Jews have always done… to pattern their lives on the insights of Judaism, whether in a Reform, Conservative, or Orthodox idiom, while to the non-serious Jew, it doesn’t matter what style of synagogue service he stays home from or which definition of mitzvah he ignores….
…….  The question is whether you are interested in doing what Jews have always done, recapturing the feeling of standing at Sinai, bringing holiness into your life by sanctifying even its ordinary moments --- especially its ordinary moments”.   

In Rabbi Kushner’s comments, two things stand out: the distinction between “serious” and “non-serious” Jews, and the observation that the denominational “labels and divisions” are “meaningless and obsolete”.    
His words resonate strongly.





8.1.1 The basic choice: Embrace the world or withdraw from it?

The school has to determine its basic philosophy of Jewish life.  There are two competing strategies for the survival of Judaism in the open society.  History suggests that neither is perfect, and the choice is particularly acute in educational environments.  Nevertheless, the choice  has to be made.  It will completely govern the school’s attitude, in theory and in practice, to all of these issues.


•	The first strategy is to ‘embrace the world’, and accept that in an Emancipated, open society, Judaism has to be in the marketplace of ideas.  Within reasonable limits, modern Jewish life will be a synthesis of Judaism and modernity.  It may take our community in unexpected and perhaps even radical directions, but knowledge is knowledge, and it cannot be denied.  Judaism has to take a deep breath, and deal with it.  
The advantages of this approach are:
o	Students should emerge better prepared to cope with many of the challenges of the wide world
o	They should not be surprised or unnerved at views or ideas they encounter
o	They will approach their Judaism from a more sophisticated and cosmopolitan viewpoint, understanding better the relationships – positive and negative – between Jews, Judaism and general society.
The pragmatic disadvantage is that the complexity of the broader view may have been achieved at the loss of personal intensity and intensive personal commitment.  The student has been taught multiple – not necessarily equal – loyalties.

•	The second strategy is to deliberately restrict the worldview of your students with the aim of insulating them from an external society that is perceived as inimical to Jewish values.  One of the freedoms of the open society is the freedom not to take part in it .  
The advantages of the second philosophy are:
o	It does what it sets out to do – it shields students from the hostile world.  Moreover, it educates them to regard the outside world as hostile.  
o	It creates powerful loyalties, and works well as long as the student – while at school or after – is content to live in a self-isolating or compartmentalized world.  

Its disadvantage is that the student is actually made more vulnerable to the influences from which the school seeks to protect him/her – whether religious, cultural, intellectual or political.  They get no chance to develop critical faculties, and so when or if they encounter the culture of the outside world – they are defenseless.  In facing challenges or unexpected realities, the student may feel anger at the school for not giving adequate education.  It sometimes generates extreme reactions:
“If they didn’t tell me the whole story about X, can I trust anything else they taught me?”
My own sympathies, by instinct and training, clearly lie with the first, more open option.  

Yet other educators, whom I deeply respect, will choose the second.  If you choose the second, only parts of the rest of this section will apply.  
The school ‘Statement of Philosophy and Purpose’ should give unambiguous guidelines regarding the school’s orientation and outlook.  The Principal has the task of managing practical implementation.  Whatever the circumstances, however, no Jewish school (and only the most avant-garde of other schools, few in number) will allow unlimited freedom of expression, and nor should they.  Setting limits is a function of leadership.]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18544,18544#msg-18544</guid>
      <pubDate>Fri, 12 Mar 2010 01:12:32 -0600</pubDate>
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      <title>[Lookjed List Archive] Cell Phone Policy Query</title>
      <link>http://lookstein.org/lookjed/read.php?1,18543,18543#msg-18543</link>
      <author>Aaron Frank</author>
      <description><![CDATA[While we have a policy in place, we are exploring different policies regarding cell phones in our school.  If anyone would be willing to share their High School cell phone policy and reflect on the level of its success, it would be greatly appreciated. Please feel free to email me at afrank@btfiloh.org.
 
Rabbi Aaron Frank
High School Principal
Beth Tfiloh Dahan Community School
afrank@btfiloh.org]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18543,18543#msg-18543</guid>
      <pubDate>Thu, 11 Mar 2010 00:52:52 -0600</pubDate>
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      <title>[Lookjed List Archive] Jewish Action Chinuch Edition</title>
      <link>http://lookstein.org/lookjed/read.php?1,18542,18542#msg-18542</link>
      <author>Tzvi Daum</author>
      <description><![CDATA[The most recent edition of Jewish Action Magazine published by the Orthodox Union is dedicated to the subject of Chinuch with a number of excellent articles. The online edition is available here:

http://www.ou.org/index.php/jewish_action/

One common theme that seems to come across in these articles is the need for a systematic rethinking of Jewish day school curriculum. There is a painfully obvious need for defined learning objectives, a school wide systematic approach to skill building, standardized assessment tools and the need to create a more engaging Judaic Studies learning curriculum.

In a discussion about &quot;The Illiteracy Epidemic&quot; which took place on this board a little over a year ago, many educators acknowledged that our day school system is broken if after twelve years of schooling students can't read a posuk of Chumash (of the more than twenty five responses not one educator suggested that this is not the case).

The question I pose to the readers of this forum, will these articles just inspire another round of discussion about the need to do something or will something actually get done? This is such a fundamental need in Jewish day school education, that it is a shame nothing substantial has been done to date. Although I believe Lookjed is a great place to raise the larger issue, I don't think that is where the problem will get solved. We need a group of individuals who are committed to putting their heads together and willing to figure out a solution to this problem. 

Money is obviously a big issue...but perhaps if we brainstorm we can come up with an idea to make it happen. Please feel free to post your thoughts here and if there is enough interest perhaps we can arrange a conference call or meet as part of a social networking group to discuss this issue sometime after Pesach. If enough people express interest I'll do my best to put something together.

Please forward!

Tzvi Daum
tdaum@torahskills.org
http://www.torahskills.org
http://opensourcecurriculum.blogspot.com/ 
http://twitter.com/Torahskills]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18542,18542#msg-18542</guid>
      <pubDate>Wed, 10 Mar 2010 00:51:51 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Faculty Dress Code</title>
      <link>http://lookstein.org/lookjed/read.php?1,18541,18541#msg-18541</link>
      <author>Michael Green</author>
      <description><![CDATA[Shalom!

Does anyone have any insights regarding a &quot;Faculty Uniform&quot; or &quot;Dress Code&quot; within the context of your school/place of Higher Education? 

Do you tend to allow a Rabbi, Rebbetzin, or the like to dress as he/she pleases--or do you mandate (contractually perhaps?) that for instance a tie, at least a sport coat, etc. must be worn in school, and perhaps outside of school? 

Likewise, what are your policies--if any--for female members of your faculty? Is it acceptable for a teacher to come in a snood (such as the one here: http://www.millineryshop.net/Category.aspx?ProductName=Snoods Note: there are differences between Snoods, Tichels, Pre-Tied etc.)? Or is it deemed too casual/not something for the workplace, could put off students, etc. and hence a more put together/professional look is mandated such as a Hat a Shaitel and so on and so forth. 

Do you contractually mandate that a faculty member dress like a dignified person outside of the confines of the school/while still within the confines of the community as well, or is one allowed to dress however they please outside of the confines of school/while still within the confines of the community as well? 

In advance, I thank you for your thoughts and insights!

Kind Regards, 
Michael 

-- 
Rabbi Michael Green
Overseas Director
Bnot Torah/Sharfman's]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18541,18541#msg-18541</guid>
      <pubDate>Tue, 09 Mar 2010 14:13:43 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Social/emotional growth and development issues</title>
      <link>http://lookstein.org/lookjed/read.php?1,18532,18540#msg-18540</link>
      <author>Chana Zweiter</author>
      <description><![CDATA[I was very pleased to read Aviva Goldstein’s request for curriculum that promotes social and emotional competencies in a Jewish context because it meant that the issue is on our Jewish education agenda. I respond as the director of the Kaleidoscope approach (Some of you may know me as the founder of Yachad.), an approach that is implemented in schools throughout Israel and in the United States. 

Kaleidoscope is an evidence-based approach that engages educators, parents and children in ongoing workshops that promote the development of social and emotional skills that have been proven to form the foundation of values and behaviors that individuals can apply in various social settings and relationships. Among these skills are reflection, self-awareness,   awareness of others, appreciation for diversity, communication skills, team building and the ability to make constructive decisions. The overarching goal of Kaleidoscope is to root the development of these skills in the school system so that it becomes a critical element in our educational culture. 

An external professional evaluation of Kaleidoscope that was conducted over a three-year period when Kaleidoscope was first initiated, attests to the fact that Kaleidoscope succeeds in promoting a readiness to learn about and respect individuals whose opinions and feelings differ from theirs, including individuals who are “very different”, children with special needs, and the other children in the class, which often is a greater challenge.

As per studies, Kaleidoscope reaches its goals with self-contained activities that teachers are trained to independently implement.  Teachers are also trained to integrate the principles of Kaleidoscope into their ongoing curriculum. “The integration of SEL with traditional academics greatly enhances learning in both areas” (Elias et al. Promoting Social and Emotional Learning: Guidelines for Educators. 1997). 

This is where the Jewish context comes in. Kaleidoscope has developed an approach to integrating SEL into Parashat Hashavua and more extensively into tefilla in an approach that I call ViAni Tefillati. The goal of this approach is to a developmentally sound ongoing curriculum that links tefilla to the development of social and emotional skill giving meaning and spirit to the words of tefilla by connecting them to our daily lives and to the social and emotional skills that form the basis of our Judaism and of our over-all well being, and providing the development of social and emotional skills with a Judaic meaningful foundation, the tefilla. 
 
ViAni Tefillati is an evidenced-based approach that is founded on the works of individuals such as Rav Soleveitchik, Rabbi Abraham Joshua Heschel, Rav Baruch Epstein, and others who have delved into and provided deep understanding to tefilla, as well as on the works of experts in the field of social and emotional learning such as Maurice Elias whom I quoted above. I have often been asked if we bring the social and emotional messages to the tefilla texts or if the tefilla texts bring the social and emotional messages to us. Which comes first? My answer is: both. The process is a spiral one. As I develop awareness of social and emotional principles and competencies, I will more clearly see them in the texts. And as I develop awareness and ask appropriate questions, the texts will help me develop the social and emotional competencies that will help me better accept and understand myself and others.  
 
Here is a sample application of ViAni Tefillati.
The Prayer/Tefilla: 
In the morning prayers, before the Shma, we say: “vinotnim rishut zeh lazeh, lihakdish liyozram, binahat ruah, bisafa brura ubiniima, kdusha kulam kiehad onim…”
“And grant permission to one another to dedicate to their will, with tranquility, with clear articulation, and with sweetness, together, as one, answer with holiness.” 

Understanding the Text:
The prayer tells us that the angels accept their responsibility and prepare to declare God’s greatness which they do one by one, listening, and saying what they want to say in a calm, organized fashion. Only then, can they answer as one, are they united. 

Understanding the Text with Social-Emotional Glasses:
Throughout our day we need to express ourselves and to join in cooperative efforts. This prayer shows us that cooperation is a function of respect and clear articulation of our messages. Even if we need to say something difficult to someone, e.g. a fellow teacher who is not cooperating, if we listen, are respectful of other views and opinions, organize our thoughts and present them in a calm and organized way, than the message will be heard and we can still cooperate. 

The Social and Emotional Competencies that the Text Highlights:
•	Positive Communication skills including active listening 
•	Cooperation and collaboration 
•	Reflection

Here is an example of a self-contained activity that relates to the text:
Teach the students the “I message.” Begin sentences with “I feel …” or “I think ...” and continue with “because….” instead of “Why did you…” For example, a teacher who walks into a room which is rowdy should say “I feel very disappointed and upset because we have been discussing the importance of decorum and the room was still so noisy when I arrived.” That statement invites a different response than does, “Why are you acting this way? You never listen no matter how many times we deal with issues.” Give the students sentences to rewrite using the I-message.
 
For more information about Kaleidoscope and ViAni Tefillati, please write to me at Chana@Kaleidoscope.org.il]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18532,18540#msg-18540</guid>
      <pubDate>Tue, 09 Mar 2010 06:20:18 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Matza Baking PowerPoint, Curriculum and Worksheets</title>
      <link>http://lookstein.org/lookjed/read.php?1,18529,18539#msg-18539</link>
      <author>David Katz</author>
      <description><![CDATA[From the people who brought you Birkat HaChama curriculum, PowerPoint, and t-shirts comes another educational initiative. Our new site, www.sichabasadeh.com, offers three PowerPoints, a podcast, teachers' guide and worksheets focusing on Matza Baking. Free of charge the site encourages teachers to enrich the Pesach lesson plans.

Chag Sameach.

Devorah Katz
www.sichabasadeh.com]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18529,18539#msg-18539</guid>
      <pubDate>Mon, 08 Mar 2010 03:17:21 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Re: Jewish Renaissance Fair</title>
      <link>http://lookstein.org/lookjed/read.php?1,18536,18538#msg-18538</link>
      <author>Barnea Levi Selavan</author>
      <description><![CDATA[There is a famous one in Central New Jersey run by Chabad, Rabbi Baruch Klahr.
http://www.jewishfair.com]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18536,18538#msg-18538</guid>
      <pubDate>Mon, 08 Mar 2010 03:15:44 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Re: Appropriate conduct for educators</title>
      <link>http://lookstein.org/lookjed/read.php?1,18503,18537#msg-18537</link>
      <author>Michael Berkowitz</author>
      <description><![CDATA[By-and-large, Alan Haber already said everything that I wanted to say on the matter (and said it well), but on behalf of the Or-What’s-a-Heaven-For police I’d like to respond to Abie Zayit’s inference that, since touch has – according to at least one study – the potential to encourage, it also must have the “potential to… destroy”.  It would be unfair to compare that reasoning to “if two aspirins cure my headache in 10 minutes, twenty aspirins will cure it in one minute”.  Still, the comparison is as valid as that between encouraging and destroying a student.  And Yes, I understand underlying logic:  If touch is so powerful a tool, imagine the damage that could be done if it were used for evil!
 
Well, we haven’t exactly established just how powerful it is:  The study indicates that an encouraging touch will noticeably increase the probability of a student speaking up in class, all else being equal.  It’s quite a stretch to say that it will therefore noticeably increase the probability of a student being destroyed, all else being equal.  (We don’t even need to discuss the study’s sample size, methodology, whether it was peer-reviewed, whether there are similar studies that showed no significant correlation…)
 
But why stop at touch?  I imagine that if teachers weren’t allowed to speak with students we’d substantially reduce the chance of them abusing their positions.
 
In short, we would do well to refrain from such hyperbole, especially when discussing sensitive and/or important issues.
 
And while we’re at it, the use of the word predator is more suitable to when you’re handing out torches and pitchforks to the villagers than to a discussion of suitable teacher behavior.  Personally, I would guess that these perpetrators didn’t sneak into the teaching profession with the ulterior motive of suborning their students, but rather succumbed to the temptation that came with their power.  Or maybe not, which accounts for why I don’t refer to them as unfortunate victims of temptation.  I don’t know, and I doubt any of us does, and we should express ourselves with corresponding caution.
 
Michael Berkowitz]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18503,18537#msg-18537</guid>
      <pubDate>Mon, 08 Mar 2010 03:15:09 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Jewish Renaissance Fair</title>
      <link>http://lookstein.org/lookjed/read.php?1,18536,18536#msg-18536</link>
      <author>Pery Tirschwell</author>
      <description><![CDATA[Has anyone run one of these?

Perry]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18536,18536#msg-18536</guid>
      <pubDate>Sun, 07 Mar 2010 13:00:14 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Appropriate conduct for educators</title>
      <link>http://lookstein.org/lookjed/read.php?1,18503,18535#msg-18535</link>
      <author>Yisroel Kaminetsky</author>
      <description><![CDATA[Abie Zayit asks about appropriate guidelines for giving kids an encouraging pat on the back or other encouraging forms of touching (a hug) in light of concerns about abuse.

I agree very strongly with Abie's feelings on (most) kids responding positively to hugs.  Our Yeshiva believes in giving kids lots of hugs and pats on the back!!

We have been following two basic guidelines for all teachers for the past number of years, that were developed in consultation with our attorneys:

Only touch a student encouragingly in public.  Never in private.  In a similar vein, there are windows on every single office and classroom in the school, so everyone is in public view at all times.

Even in public, if a student (or staff member!) ever expresses any level of recoil or discomfort with any level of encouraging touch, it is never to be repeated. 

Yisroel Kaminetsky
Menahel
Davis Renov Stahler Yeshiva High School for Boys
Woodmere, New York]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18503,18535#msg-18535</guid>
      <pubDate>Sun, 07 Mar 2010 12:57:32 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Appropriate conduct for educators</title>
      <link>http://lookstein.org/lookjed/read.php?1,18503,18534#msg-18534</link>
      <author>ShemenZayit</author>
      <description><![CDATA[I have read the concern expressed by my Lookjed colleagues regarding inappropriate relationships that can develop from a teacher/mentor who takes advantage of his position to abuse his students.

Given the reality - that predators do exist and that we must protect our children and students from them - how can we succeed in striking the appropriate balance between offering that protection and at the same time making sure that they are getting the social and emotional support that they need?

Studies show that touch is among the most powerful connections that bind people. A recent New York Times article entitled &quot;Evidence That Little Touches Do Mean So Much&quot; (see 
http://www.nytimes.com/2010/02/23/health/23mind.html ) reports that &quot;students who received a supportive touch on the back or arm from a teacher were nearly twice as likely to volunteer in class as those who did not.&quot; 

Such powerful interactions are a double-edged sword, with the potential to encourage or destroy a student. Short of throwing out the proverbial baby with the bathwater, are there methods that would allow positive interactions while protecting kids from the unhealthy ones?

Abie Zayit]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18503,18534#msg-18534</guid>
      <pubDate>Sun, 07 Mar 2010 06:58:20 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Social/emotional growth and development issues</title>
      <link>http://lookstein.org/lookjed/read.php?1,18532,18532#msg-18532</link>
      <author>Aviva Goldstein</author>
      <description><![CDATA[I am researching current curricula and/or programs that address bully
prevention, social/emotional growth and development, prosocial
behavior, and the like, that are geared specifically to a Jewish
audience. I am eager to see what exists within all denominations, and
within different educational contexts (schools, camps, youth groups,
etc.)
 
Any thoughts you have are very much appreciated!

Thanks so much,
Aviva Goldstein]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18532,18532#msg-18532</guid>
      <pubDate>Thu, 04 Mar 2010 14:42:53 -0600</pubDate>
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    <item>
      <title>[Lookjed List Archive] Israel Summer Program</title>
      <link>http://lookstein.org/lookjed/read.php?1,18531,18531#msg-18531</link>
      <author>Eli Mandel</author>
      <description><![CDATA[I am looking for suggestions for a student (girl)  finishing grade 12 to spend the summer in Israel on a program which is primarily community service but has structure/supervision. All suggestions are welcome. 

-- 
Rabbi Eli Mandel 
Vice Principal, Jewish Studies 
TanenbaumCHAT
Wallenberg Campus
Toronto, Ontario]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18531,18531#msg-18531</guid>
      <pubDate>Thu, 04 Mar 2010 09:29:22 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Online haggadah suggestions</title>
      <link>http://lookstein.org/lookjed/read.php?1,18529,18529#msg-18529</link>
      <author>Scott Bolton</author>
      <description><![CDATA[Shalom,

We are searching for on-line perushim on the haggadah and interesting shiurim about the content of the haggadah, for 4th thru 8th graders. Also, for a high school group. Suggestions would be most appreciated.

Thank you.

Rabbi Scott Bolton
rabbisbolton@rghds.com]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18529,18529#msg-18529</guid>
      <pubDate>Tue, 02 Mar 2010 15:51:17 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Readable Josephus translation</title>
      <link>http://lookstein.org/lookjed/read.php?1,18512,18528#msg-18528</link>
      <author>Eli Handel</author>
      <description><![CDATA[I'm reading Josephus The Jewish War, translated by G.A. Williamson, revised by E. Mary Smallwood, Penguin Books 1981, http://books.google.co.il/books?id=gyLhRQqQF2QC. 

I have no idea how accurate the translation is; the people and place names seem rather mangled such that the original names may be unrecognizable, and I get a sense that the translator may not have fully captured the author's Jewish spirit and tone, but I find the book quite readable.]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18512,18528#msg-18528</guid>
      <pubDate>Tue, 02 Mar 2010 01:39:41 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Readable Josephus translation</title>
      <link>http://lookstein.org/lookjed/read.php?1,18512,18527#msg-18527</link>
      <author>David Fishman</author>
      <description><![CDATA[From: David Fishman 
To: lookjed@mail.biu.ac.il 
Sent: Monday, March 01, 2010 11:03 PM
Subject: Readable Josephus translation

You might check out Josephus: The Essential Works, translated edited by Paul Maier (Kregel: Grand Rapids, 1994).  It's an illustrated, reasonably comprehensive condensation of Antiquities and Jewish War (merged together), with commentary and cross references to the actual works in Greek (Loeb edition).

David Fishman
New York]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18512,18527#msg-18527</guid>
      <pubDate>Tue, 02 Mar 2010 01:36:34 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Annihilation of Amalek</title>
      <link>http://lookstein.org/lookjed/read.php?1,18504,18526#msg-18526</link>
      <author>Ari Kahn</author>
      <description><![CDATA[Regarding Amalek, I have written an article entitled &quot;Amalek: a Question of Race?&quot; which may be helpful in dealing with the topic. The article in its most complete form can be found in my book on holidays Emanations, a version of the article can be found here:
http://arikahn.blogspot.com/2010/03/amalek-question-of-race.html

Ari Kahn]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18504,18526#msg-18526</guid>
      <pubDate>Tue, 02 Mar 2010 01:26:22 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Annihilation of Amalek</title>
      <link>http://lookstein.org/lookjed/read.php?1,18504,18525#msg-18525</link>
      <author>Dov Karoll</author>
      <description><![CDATA[Post-Purim greetings to all.

I noticed that Benjy Kramer referred anecdotally to Rav Lichtenstein's
comment on Amalek and Rav Chaim.  This comment appears in print in &quot;The
Source of Faith is Faith Itself,&quot; which has been printed in the following
places, to the best of my knowledge: Jewish Action 53:1 (Fall 1992), pp.
79-80, The Jewish Action Reader (NY, Orthodox Union), 1996, pp. 314-317,
and in Leaves of Faith, volume 2 (2004), pp. 363-367.  In the latter
source, the passage is on page 365.

For a complete bibliography of Rav Lichtenstein's writings, please see:
http://etzion.org.il/vbm/archive/Bibliography-web.htm [and if you notice
anything that was published before the last update that is missing, please
contact me off-list].

Kol tuv,
Dov Karoll
dkaroll@yu.edu
dkaroll@bezeqint.net]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18504,18525#msg-18525</guid>
      <pubDate>Tue, 02 Mar 2010 01:25:09 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Readable Josephus translation</title>
      <link>http://lookstein.org/lookjed/read.php?1,18512,18524#msg-18524</link>
      <author>Amihai Bannett</author>
      <description><![CDATA[You can see some of Josephus' books in English at Wikisource, at this link:

http://en.wikisource.org/wiki/Author:Josephus

All the best,

Amihai Bannett
Educational Director
Israel Connect - Melitz
www.israelconnect.org
amihai@melitz.org.il]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18512,18524#msg-18524</guid>
      <pubDate>Tue, 02 Mar 2010 01:22:57 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Readable Josephus translation</title>
      <link>http://lookstein.org/lookjed/read.php?1,18512,18523#msg-18523</link>
      <author>Malka Z. Simkovich</author>
      <description><![CDATA[Tufts University has a great online database of Ancient Greek literature and has all of Whiston's translation of Josephus and the original Greek at http://www.perseus.tufts.edu/hopper/. 
 
Best,
Malka Z. Simkovich]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18512,18523#msg-18523</guid>
      <pubDate>Tue, 02 Mar 2010 01:20:19 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Re: Annihilation of Amalek</title>
      <link>http://lookstein.org/lookjed/read.php?1,18504,18522#msg-18522</link>
      <author>Shalom Carmy</author>
      <description><![CDATA[My article &quot;The origin of Nations and the Shadow of Violence&quot; (in
Schiffman/Wolowelsky, War and Peace in Jewish Tradition) discusses
Amalek in detail, including R. Lichtenstein's views presented in a
Hebrew article).
 
The article is available online at http://tinyurl.com/yzrfxdj]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18504,18522#msg-18522</guid>
      <pubDate>Tue, 02 Mar 2010 01:16:52 -0600</pubDate>
    </item>
    <item>
      <title>[Lookjed List Archive] Scheduling query</title>
      <link>http://lookstein.org/lookjed/read.php?1,18521,18521#msg-18521</link>
      <author>Barry Kislowicz</author>
      <description><![CDATA[Shalom, 
 
We are looking into alternate scheduling possibilities for our grade 7-12. Does anyone have experience with creative approaches to scheduling (i.e., block scheduling etc.) for this age group in an Orthodox high school setting?

Please feel free to respond on or off list. 
 
Shushan purim sameach,
 
Barry Kislowicz
Fuchs Mizrachi School]]></description>
      <category>Lookjed List Archive</category>
      <guid isPermaLink="true">http://lookstein.org/lookjed/read.php?1,18521,18521#msg-18521</guid>
      <pubDate>Mon, 01 Mar 2010 09:56:52 -0600</pubDate>
    </item>
  </channel>
</rss>
