Not your Regular Hebrew School

Listen to the voices of children and young educators who have changed because of meaningful engagement with Jewish life and learning. Today growing in New York..not your regular Hebrew School. See what matters.

http://youtu.be/f2QEzS8xjDA

Throw out the word education...replace with Chaplaincy

The following is written by a cantorial student at HUC in New York.

Sarah Krevsky experienced as a chaplain, says the principles of being a chaplain may well be the principles to bring to Jewish engagement. See what you think ( I say brilliant).

The following quotes are chaplaincy principles I used frequently while making patient visits in the hospital.  Now used in framing education.

“Meet them where they are” – Each time my beeper went off and I was called into the hospital for an emergency, I repeated this mantra to myself over and over again.  Perhaps the distressed patient would be angry, or scared, or hopeful, or nervous – who knew?  It was not my job to guess ahead of time, but to walk into the room and meet them where they were in that moment.  It would not make sense to speak to someone who felt angry with God as if they have hope for the future.  Similarly, this principle can be used in the classroom.  Who knows what has gone on during the day before students arrived in my classroom?  It would not make sense to keep a quiet, contemplative lesson plan if my students are full of energy because they did not have recess earlier that day.  By staying aware of how my students are doing in every moment, I can reorganize my lesson a bit in order to help to ensure that they get the most out of the lesson I am teaching them.

            “Notice and acknowledge different feelings in the room” – Often times when sitting with a patient, I would verbally note that they looked sad or that they sounded frustrated.  Acknowledging a person’s feelings allows that person to be heard and can even normalize his or her emotions in what feels like an abnormal situation.  This approach can also be used in the classroom whether interacting with a group or an individual. 

A few weeks ago, I noticed that in the beginning of the Hebrew lesson, my students were excited and engaged, but about twenty minutes into the lesson they started to look bored.  What could have happened if I said to them, “Guys, what’s going on?  You look pretty bored right now.  Is that true?”  Perhaps we could have spoken about why they were feeling unengaged and what we could have changed to make them feel more interested and connected to the lesson.  Or perhaps I misinterpreted their perceived disinterest with confusion about the material – perhaps I could have learned from them that they simply did not understand the information I was trying to present. 

Noting the feelings of individual students also helps with classroom management.  Often times in the middle of a lesson that I took hours to carefully plan, one of my students interrupts with a sudden case of the giggles.  Despite my best efforts to kindly tell them to please sit down, it works to no avail. So, I gently pull aside my “problem” child and ask them how he or she is feeling and then make it verbally explicit how their behavior makes me feel.  I stand eye level with the student so I am not standing above their heads, and say “Jamie, I can see that you have a lot of energy today. What are you feeling so excited about?….I love that you have such good friends at the synagogue and understand why you want to talk to them, but when you talk to your friends when I’m trying to tell the class something it makes me feel hurt.  Do you think you could try and calm down a little bit?  Maybe take a quick walk before coming back to class?”  By acknowledging how my students might be feeling, as well as identifying how their behavior makes me feel, it takes some of the mystery out of the situation.  Although I do not expect my student to be perfect the rest of class, I find that speaking honestly with my students is very helpful.  Keeping track of the different feelings in the room and checking in with my learners helps create a more positive learning environment and a more engaged teacher. 

            “Incorporating ritual” - At the end of almost every patient visit, I would end our time with a short prayer.  Sanctifying the time we spent together by speaking together to God allowed us to connect to God, each other, and create trust.  Often times, in fact, our conversations would continue in deeper ways after the prayer ended.  Using ritual in the classroom has the exact same effect.  I recently substituted for a class of four, five, and six-year-olds.  We rode up together in the elevator to the classroom, and I could feel their skepticism and nerves.  Where was their regular teacher?  Who is this new teacher?  Can she be trusted?  As soon as we arrived in the classroom, I invited everyone to sit on the floor with me so we could all introduce ourselves.  We took turns going around the circle and said our name, favorite color, and birthday. Slowly, I could feel their skepticism melt away and their trust in me slowly grew.  They began chatting with me more and joking in a special way that only five-year-olds are experts at.  Although the circle-sharing ritual is different from the bed-side ritual, they both allow sacred connection to happen.  In the case of circle-sharing the connections made help to support a kehillah k’dosha, a sacred community. Incorporating ritual all year long can help to build class trust and relationships. 

            “Including God in the conversation” – Talking about God and talking to God can feel awkward sometimes.  How do you know God is listening?  Is it ok to be angry with God?  What do you say to God?  For some patients, talking to God felt easy while for others it was more difficult, but, when I was in the room, it was my role to help guide that conversation.  Similarly, it is the responsibility of Jewish educators to help students develop their own spiritual life.  Simply teaching kids the words and melodies to prayers leaves a significant gap in their prayer education.  I taught a music class to three and four-year-olds.  For the past few months, we have been singing the Allard’s song “God is One” which talks about all the places God could be: in the grass, in the flowers, in the tables and chairs.  Most recently we added the song “Are You Listening God?” We discussed whether God could hear us when we talk to God.  I explained that sometimes when I like to talk to God, I sit in a big comfy chair in my house right by the window where I can see the sky.  I suggested that they create a God Corner in their room where they could go and talk to God if they want.  Educators ought to encourage and facilitate a relationship to God early in children’s lives so that they can build the skills and understandings to have a stronger relationship with God as they move into their teens and young adulthood. 

            “Help facilitate self-discovery” – Sometimes in a hospital setting, it is the chaplain’s job to help the patient realize something about them that had been previously hidden.  One of my patients who recovered from back surgery in the ICU realized through our conversations together that although she loved her family, she needed to spend more time taking care of herself; similarly, educators should help learners come to realizations about their own Jewish life, practice, and belief.  This goal is admittedly difficult to do sometimes, but is worth pursing for the sake of the learner.  Bringing a text to study with a group of adults can always bring about interesting conversations, but the conversation can be elevated to a moment of self-discovery in helping them to understand how our ancient, holy text can be related to our modern lives.  I found myself as a learner in this situation recently studying a Chassidic text focusing on Shabbat.  For six days you will work and on the seventh you will rest.  Shabbat is a built in time for me to rest, I realized.  It is difficult to remember on your own to stop and take a breath, but Shabbat is always included in the workweek schedule so that I do not have to remember.  I just have to rest. I found this realization to be liberating. 

My teacher did a few things to help me come to this realization.  He asked gentle, open ended, guiding questions, which allowed me to think and consider the concept.  My teacher also allowed for long moments of silence, which gave me time to thoughtfully consider his questions.  Although long silences can sometimes feel uncomfortable, taking the time can produce fruitful conversations. 

              Chaplaincy is part of my identity.  I am drawn to helping people and being there to support people particularly in times of crisis.  These wonderful tools do not need to live in a hospital vacuum, but can also be implemented in the classroom.  Using the tools of chaplaincy is a way of treating and educating the whole person in his or her process of learning.  As both a learner and a teacher, I have seen these techniques used and found that they work incredibly well.  I am excited for the future and look forward to spending time in the classroom with my future students!

RE-IMAGINE Hebrew

Hebrew is not a subject to be taught.

As long as educators think Hebrew is a subject to be covered, we’ll be repeating Joel and Ethan Coen’s images of “Hebrew School” in the movie A Serious Man. Sit in rows and repeat. Repeat. Now zone-out. Repeat. The one word remembered: sheket. (http://www.youtube.com/watch?v=7iggyFPls4w)

Dancing an aleph, drawing a bet or singing a zayin are just methodologies for Hebrew as a subject to be taught—only now with a creative twist. Hebrew prayer, conversation or values...it really doesn’t matter. All those words are Greek without a living context. As my friend, Dr. Kathy Hirsh Pasek says, “Learning a language without context is like memorizing words for the SATs…quickly forgotten and without meaning.” (http://www.youtube.com/watch?v=UiCzoTs1AdE)

If a congregation commits to “Prayer Hebrew” …then children need to be nurtured to be prayerful. Hebrew for a spiritual journey, connecting life’s essential questions to the words and chants of our people, is very different from learning a list of Hebrew prayers. Hebrew can be a language to call out, to hear anew and to connect. A child only learns that language when given practice and permission to have a private and communal prayer life. A child can learn the language of spiritual connection when in relationship with adults and teens who make Hebrew a portal to calm, joy and understanding. A community that values and models a vibrant prayer life signals to a child this is worthy of your mastery.

Replace conjugating verbs and checking off Hebrew prayers “learned” with having a child explore Hebrew prayer within a community that uses the siddur as a roadmap to a life with meaning and purpose. Then Hebrew is not a subject to be taught. It is a Hebrew that is lived. (http://www.youtube.com/watch?v=25-NUZ215kg)

If a congregation commits to “Values Hebrew”…then children need to be nurtured to become active menschen. Hebrew for a journey of mending the world, connecting life’s essential questions to the values and stories of our people, is very different from learning a list of Hebrew terms. Hebrew can be a language to call out, to hear anew and to connect. A child only learns that language when given practice and permission to experiment with private and communal daily Torah living. A child can learn the language of Jewish values when in relationship with adults and teens who make Jewish values a portal to calm, joy and understanding. A community that values and models a life guided by Torah for daily living signals to a child this is worthy of your mastery.

Replace defining Hebrew terms and yearly Mitzvah Days with situating a child's exploration of Torah within a community that uses middot and mitzvot as a roadmap for a life with meaning and purpose. Then Hebrew is not a subject to be taught. It is Hebrew that is lived. (http://www.youtube.com/watch?v=dyQ--mGCjV4&feature=channel)

If a congregation commits to “Conversational Hebrew”…then children need to be in active relationships with Jews in their local community, the US, Israel and around the world who speak the same language of friendship, culture and inquiry. Hebrew for a journey of belonging to Am Yisrael and Eretz Yisrael, connecting life’s essential question to our people and to our land, is very different from learning a handful of Hebrew expressions. Hebrew can be a language to call out, to hear anew and to connect. A child only learns that language when give practice and permission to explore and construct their own relationships with the land and the people. A child can learn this language, when in relationship with adults and teens who make Conversational Hebrew a portal for calm, joy and understanding. A community that values and models a life connected to the land and people of Israel signals to a child that this is worthy of your mastery.

Replace memorizing ma shlomcha, and making maps of Israel with ice-cream with situating a child's use of spoken Hebrew within a community that explores the triumphs and challenges of modern Israeli and Jewish experience as a source of a life with meaning and purpose. Then Hebrew is not a subject taught. It is a Hebrew that is lived. (http://www.youtube.com/watch?v=n0hd_pmmc5E).

Prayer, values and conversational Hebrew do not have to be experienced as separate domains. The connections among them are easily apparent. Regardless of the choices a congregation makes, ensuring that the language is lived, not taught, is the essential ingredient.

Hebrew is a portal, a sign post and a roadmap to a life well lived guided by Judaism. As educational leaders we should be asking:

· What life journey do we commit to nurturing in our learners? How can Hebrew support that life journey now and in the future?

· What kind of Jewish living does our community embody? How does Hebrew enable our children to be nurtured in this community?

If we do that, then we’ll have the last laugh. The Coen Brothers’ movie will be ancient, not modern, Jewish history.

(this post first appeared on The Hebrew Project website)

Powerful Learning: Heard, not herd

Sunday 2 pm. Snow is falling and six of us sit at each table. The conversation among the educators from LOMED congregations flow with the courses of our meal. In the Kosher restaurant waiting for the waitress we learned about each other's travels, and birth places and books read.

"I just finished the book by Mimi Alford, the JFK intern. She says it wasn't rape, but you could give it another name that isn't legal." And just as quickly the life chatter jumps to, "Here's a picture of my daughter on a wooden horse. She's one already."

Over appetizers of humas, pita and meat cigars descriptions of high impact models are shared.

Mara, dark hair pulled back behind her ears, describes, "A new model for fourth graders. We tried it this year with ten families. Every Sunday parents join their children for 45 minutes of learning. Sometimes it is with the rabbi and sometimes it is with their children," sipping her tea she continues. "We had a gathering of all the fourth grade families. yes, the largest group who participated were the families in the new model. And I loved hearing from a father, 'I talk to my son during the week about what we learn here on Sundays."

Marcie describes in detail and then promises to write up "the highlight of my 25 years as a Jewish educator."

Over shish kabobs, yellow rice and okra, Ed talks about the challenge of getting sixth graders to listen to one another. Joan and Stephanie offer seasoned advice. Ed is wiling to try.

By time the baklava and black coffee (no non dairy creamer allowed) come we have turned over the difference between conversation and discussion.

We agree that the intimacy of conversation acts to forge relationship.

We explore the challenge of educators getting out of the way, and allowing the learner to be at the center.

We delve into texts from the rabbis and from folks like Parker Palmer on conversational learning.

Each educator identifies ways to create an environment that sets a context for social and functional conversations. Ed considers David Leiberman's advice to use a lava lamp and create a ritual like sitting around a camp fire.

If we know that Jews are on a life journey where there isn't one path, the big idea is to be a Jew is to "talk it out" with others.

Jewish education that lights a life, not just a candle, helps the tweeting generation develop the Jewish art of conversation.

We teach life wrestling: conversation an essential hold. We have to struggle with the big and little issues. Are you learning how to listen?

Tip: Give each student three craft sticks. Each time they speak put a stick down. When you are out of sticks, you have to listen.

Before the check came I heard:

*This is the best living and learning

*I wish the teachers I mentor could have been here

*Everyone got to speak

Earlier in the year when these leading teachers met in homes for our Living and Learning they received the NPR short story collection "Listening is an Act of Love."

The title of the book reveals the power of this learning session for teachers.

Learners were not herded into one room for an activity and then herded into another room. I confess we've done the herding more than once

This time learning (2.5 hours) was characterized by time for relationship building, rich content , self discovery and content that applied to practice

Listening is in the learning. An act of Love?

If this was powerful learning for educators, what would it look like for children and families to be "hearded," not "herded."

Sages: Conversational learning for meaning and relationship

Put your students in a circle for discussion time. Watch each person raise a hand. They take turns. The teacher is in the center, affirming, synthesizing, saying what's good and right. Okay worthwhile.

But don't pass that off as a conversation.

A conversation is more personal, more intimate. A conversation has the learner at the center. A teacher/educator might be listening, might be facilitating at times, but certainly not at the center. Conversation honors that wisdom is in the room. Don't doubt for a minute that the intimacy and connection forged in conversation will strengthen everything else you do.

Valuable conversation are social and spontaneous AND

are facilitated and functional.

Both are needed. Make the time.

The Sages say conversational learning matters.

Conversations that Matter

Sometimes we have conversations that are deeper (than hi), where we don’t know the answers…about life, the universe and everything. People come to the synagogue knowing this is a place to have those conversations. A good educator is someone who knows how to keep those conversations going. (Rabbi Larry Hoffman)

Setting the Table: Make room for silence.

Rabbi Mendel’s Hasidim once sat at his table in silence. The silence was so profound that one could hear the fly on the wall. After grace the Rabbi of Biala said to his neighbor: “What a table we had today! I was probed so deeply that I thought my veins would burst, but I managed to hold out and answer every question I was asked.”(Martin Buber, Tales of Hasidim: the Later Masters, p.301)

Conversational Skills

Wise people do not speak in the presence of those who are wiser than they are;

They do not interrupt their friends’ words;

They do not reply in haste;

They ask what is relevant, they answer to the point

They reply to questions in orderly sequence;

Of what they have not heard, they say: “I have not heard,”

They admit to the truth. (Pirke Avot)

Truth is found in Conversation

…Truth [is] being involved in an eternal conversation about things that matter, conducted with passion and discipline…truth is not in the conclusions so much as in the process of conversation itself…if you want to be in truth you must be in conversation. (Parker Palmer)

Conversation about the Big Issues

People want/need depth of Jewish conversation…conversation that speaks to people’s lives. An educator is someone who is always looking for a bigger question. The more we attend to big issues the more people will respond to what we do. (Rabbi Larry Hoffman)

Conversations reveal In one-on-one conversation there are two subconscious aims:

To get to know the other person

To reveal yourself (The Art of Conversation, Wright, 1936)

o

Conversation enables children to:

Speak well and with confidence

Listen with interest and understanding

o Share ideas and feelings in a safe, non-judgmental setting

o Learn about living and gain insights from others

o Put complex and developing ideas into words

o Get to know families and friends, old and new

o Discuss effectively and respect the views of others

o Develop compassion for and interest in others

Accept that differences need not create conflict

· (The Art of Children's Conversation, TAOC)

Conversations that teach how to live

The music of our lives was the voices. The conversations, the constant conversation….Thanks for teachings us to talk. Thanks for teaching us to be of the world and in the world and to make our way. Thanks for teaching us to be alive. And thanks for staying inside of us. (Listening is An Act of Love, Rebecca K. and Carolyn S. p. 50-51)

Conversation is more than talking and listening

Conversation is typically thought of as speaking and listening…conversation is conceiving and perceiving that involves all the senses including emotions and feelings, touch, taste and smell. (Conversational Learning: An experiential approach to knowledge creation. Baker, Jensen, and Kolb)

Conversation for meaning

Learning is like breathing: it follows a rhythm of taking in and putting out, of incorporating ideas and experiences to find meaning and expressing that meaning in thought, speech and action. (Conversational Learning: An experiential approach to knowledge creation. Baker, Jensen, and Kolb)

Jewish Education: being less lonesome

"We are lonesome animals. We spend all of our life trying to be less lonesome. One of our ancient methods, is to tell a story beginning the listerner to say--and to feel---'Yes that is the way it is, or at least that is the way I feel it.'" John Steinbeck

As a teen, my pink princess telephone was all the rage. This sleek object wasn't "wired" to a wall like most phones. Amazingly, it was portable with the aide of a jack. By decades old standards, I was the owner of the best technology for the life chatter of my friends. So today kids are connected by a swipe of a screen instead of rotary dial. Sure technology changed. What's the same?

A deep desire to belong. A deep desire to be less lonesome.

So what are we as educators doing about that?
In New York we're shifting our craft.

Speak to the real life questions of learners
In the spring of last year 100 teachers went to three Macy's departments stores to ask:
What are the daily questions of chlidren's lives?
How do we shape Jewish learning that speaks to those questions like:
a. what's my worth if I don't have all this stuff
b. I want all that stuff how do i decide
c. how do i express me through what I buy

Since then models of education have been created that begin with the questions and passions of the learners. Temple Israel of Great Neck, great example for teens. Less lonesome: teens who answered for themselves: What is a caring community? What do I want to do about it?
So now the teens each week pick up and play with a second grader who has a sick mom. Together they make dinner for the family.

Connect through our stories
In the fall of this year 100 teachers went to 8 homes across New York to ask:
How do we build relationships among learners?
In the intimate setting of a home, teachers practiced making room for:

a. sharing of personal story and connection
b. making connections between and among stories
c. linking individuals' stories to the master story of the Jewish people
d. using tools to measure change in learners "belonging"
Since then over 500 lessons in New York have used techniques to foster belonging

Learn about yourself-others through conversation

In the spring 100 teachers will be eating out at 10 restaurants (10 per restaurant)
to grow their craft. Yes to learners'
questions
to their stories and now to the art of
conversation.

There really is a field called conversational learning theory.
It talks about the kind of learning that emerges through the give and take of information, ideas and heart.

Conversation is not debate.
Conversation is not discussion.
It is more personal, more free flowing, more self directed, more connectivity

What is the difference between a rabbi's sermon and hevruta study?
What's the difference between an interesting discussion when we are all in a circle vs
a conversatoin when look each other eye to eye?

Conversation lets you reveal and reflect. To connect to another. Less lonely?

Conversation can be social: ma nishma? (build social capital)
Conversation can be functional: What would it take for you to climb Jacob's ladder? Why bother? (reflect and make meaning)

Both are needed: Functional conversations are better when we have social conversation.

What are we doing to set the table for conversation?
What's the restaurant do to "set the table" for conversation?

Conversational learning-- not telling learning-- holds promise for being less lonesome. We'll see.

Human hard wiring hasn't change since the days of princess phone. Basic Human Yearnings: static.

A Jewish education that speaks to our desire to be known, to be cared about, and to be not alone is a Jewish education that nurtures a whole learner. I'm guessing it builds Jewish community too.

What is LOMED about? In great part it is about congregational education being the
Jewish place where kids/parents explore their questions, their stories through conversations that help them grow as whole people.

Tell me what you think, write a comment, so I don't feel so lonely.

Not One Dollar for Hebrew School

A city, somewhere between LA and NY invited me to speak about my work.

When I cam off the plane, I asked permission to say what I really thought.
"Yes, feel free to stir the pot."

Ok get the spoon:

That evening, in the elegant livingroom of a donor, where the Miro painting was quite at home, I said to a group of 20 people:

"I don't think you should give one dollar to Hebrew Schools.
No more support of Hebrew Schools that exist where children learn in afternoon classrooms and parents attend three times a year 'holiday celebration/performances.'"

I shared the story of how New York's Federation set an agenda on new models of education with their funding. This is where money was going: models that engage today's learners and show a positive measurable difference in their lives.

Money is a spotlight on what is important. It can set an agenda. Some people get frustrated with funders who set the agenda.
But in this case, I say thank you UJA Federation of New York.

When a community continues to give money to support the status quo it achieves its goal.
"Not a dollar for the status quo."

No one threw me out of the lovely living room. They served me fresh berries and lemon curd (yum).

The next morning I asked permission again.

"I'm going to speak to the educators, is it ok if I say the same thing?"

Yes, here is your spoon, mix it up.

The next day in the am, I put on my "talking in front of people suit," and spoke to 35 educators.
I said it again and quickly hid behind the blackboard posted in front of the room.

And you ready for this?
The educators lured me out of hiding with, "Make sure you say that when you go later in the afternoon to group that makes money decisions."

"Make sure the funders know we want to sit with our rabbis and lay leaders and plan together a better picture. We need real partnership."

"Make sure the funders know innovation can't happen just on the backs of the educators. Tell them about CoalitionEducators and changing the staffing pyramid so there are the resources to make the change."

Small group of rabbis heard me too.

At the end of the day, the last group heard my message.
Yes to many dollars that can help break the walls of traditional drop- off -sit-in-chair and try to learn "about being Jewish.
Yes to dollars and human capital to make needed change.
No to one more dollar for the status quo.

A kindly gentleman escorted me to the door.
Back to New York where a community was bold and said, no more status quo.
A good place to travel. Got a spoon in my pocket.