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Relevant bibliographies by topics / Jewish religious schools

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Academic literature on the topic 'Jewish religious schools'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Jewish religious schools"

1

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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RUDA, Oksana. "THE ROLE OF THE «MIZRACHI» POLITICAL PARTY IN THE DEVELOPMENT OF JEWISH PRIVATE SCHOOLING IN INTERWAR POLAND." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 69–80. http://dx.doi.org/10.33402/ukr.2020-33-69-80.

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The activity of the Jewish party «Mizrachi» in the 20s and the 30s of the 20th century, aimed at developing private Jewish schooling with Hebrew as the medium of instruction, is analyzed. In interwar Poland, Jewish students were deprived of the opportunity to receive primary education in public schools in the mother tongue as the medium of instruction, as government officials only partially implemented the Little Treaty of Versailles of 1919. The development of Jewish schooling was also complicated by the Polonization policy, the cultural and linguistic heterogeneity of Poland's Jews. Polish-speaking «szabasówka», who implemented a nationwide program of educating Jewish students in the spirit of loyalty to the government, facilitated their assimilation. That part of the Jewish community, which perceived these schools as an assimilation factor, actively participated in expanding the network of private Jewish schools with Yiddish or Hebrew mediums of instruction. An important part in the development of such religious and national educational institutions took the Mizrachi party, whose program principles combined the Jewish religious tradition with activities aimed at forming a Jewish state in Palestine. The author examines the activities of the Jewish cultural and educational societies «Jabne» and «Micyjon tejce Tora», which were cared for by «Mizrachi». The societies took part in establishing preschools, primary and secondary schools, teachers' seminaries, evening courses, public universities, reading clubs, libraries, and more. Both Judaic and secular subjects were taught in these educational institutions. Paying due attention to the teaching of Hebrew, Jewish literature, and Jewish history in schools helped preserve Jewish students' national identity. Keywords «Mizrachi» political party, Poland, cultural and educational societies, religious and national schools, Hebrew, Yiddish.

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Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jewisocistud.28.3.07.

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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.

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Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jss.2023.a910391.

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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.

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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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Elish, Barbara. "SHOULD JEWISH SUPPLEMENTARY RELIGIOUS SCHOOLS BE LIKE THE PUBLIC SCHOOLS?" Jewish Education 57, no. 2-4 (June 1989): 45–52. http://dx.doi.org/10.1080/15244118908548031.

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Hildesheimer, Meir. "Religious Education in Response to Changing Times Congregation Adass-Isroel Religious School in Berlin." Zeitschrift für Religions- und Geistesgeschichte 60, no. 2 (2008): 111–30. http://dx.doi.org/10.1163/157007308783876064.

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AbstractDuring the 19th century, various frameworks were established in Germany for the purpose of providing Jewish students with religious education. The article deals primarily with the orthodox Congregation Adass-Isroel Religious School. Established in 1869 in Berlin, the school had a major impact on the development of supplementary religious instruction throughout Germany and served as a model in this area. The school's background, history, basic principles and method of instruction, as well as study subjects (Hebrew, Bible, Talmud, Religious instruction, History) are discussed and compared to corresponding religious schools. Research is based on the school's annual reports, archival material, scholarly literature, memoirs, and newspapers.

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Voignac, Joseph. "Preserving Jewish Identity Without Returning to the Ghetto: A Case Study of the École Maïmonide, France's First Jewish Secondary School, 1935–2022." Journal of Jewish Identities 17, no. 1 (January 2024): 75–97. http://dx.doi.org/10.1353/jji.2024.a918651.

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ABSTRACT: This article analyzes the history of France's first Jewish secondary school: the École Maïmonide, from its founding in Paris in 1935 to the present day. With close to 1,500 pupils today, it has become one of France's largest Jewish schools. Born out of a fear that exclusive reliance on secular French public education could lead to the inexorable erosion of Jewish religious practice and culture in France, the École Maïmonide was designed to provide French Jews with a Jewish alternative to the State's lycées, where pupils could follow a solid Jewish studies program alongside a high-quality general studies syllabus. While such a project implied a degree of separation from mainstream French society, the École Maïmonide's founders remained committed to public education for the majority of Jewish youth and the full integration of their pupils into French society. Analyzing the ways in which these aspirations materialized in the school's day-to-day organization and how the balance between them evolved throughout its history, this case study seeks to further our understanding of the history of Jewish education in France as well as the evolution of the discourse on identity preservation within the French Jewish community.

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RUDA, Oksana. "EDUCATIONAL ISSUE IN THE ACTIVITIES OF JEWISH PARLIAMENTARIANS IN THE LEGISLATIVE SEJM OF THE POLISH STATE (1919–1922)." Contemporary era 8 (2020): 3–18. http://dx.doi.org/10.33402/nd.2020-8-3-18.

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Jewish ambassadors' activities in the Legislative Sejm (1919–1922) aimed at protecting and developing national schooling are analyzed. Emphasis is placed on Jewish deputies defending their voters' educational rights during parliamentary speeches, political debates, submissions, and interpellations. The ambassadors raised such important educational issues as the adoption of educational legislation agreed with national minorities, the development of non-Polish educational institutions of all types, the "utraquisition" and liquidation of minority schooling, and the persecution of Jewish, Ukrainian, Belarusian, and German teachers. There are differences in Jewish ambassadors' views on the interpretation of the place of Jews in Poland, approaches to determine the role of religion in education, the national language, and the medium of instruction in educational institutions (Yiddish, Hebrew, Polish). Such differences partially hindered the consolidated activities of Jews to protect the educational rights of their people. It is noted that some of the parliamentarians supported the development of schools with Hebrew as the medium of instruction, others - Yiddish. At the same time, some advocated for religious schools and the rest for secular ones. Despite the lack of a unified vision of solving the educational issue among Jewish politics, Jewish parliamentarians, getting the support of German deputies and representatives of Polish left-wing political parties, used the parliamentary platform to protect the educational interests of electors. They joined in providing Jews with fundamental rights guaranteed by domestic law and international agreements, as well as in expanding the network of schools with Yiddish, Hebrew, or bilingual instruction.

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Barber, Paul. "State Schools and Religious Authority: Where to Draw the Line?" Ecclesiastical Law Journal 12, no. 2 (April 30, 2010): 224–28. http://dx.doi.org/10.1017/s0956618x10000104.

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In December 2009 the Supreme Court by the narrowest of margins (5 to 4) found against the Governing Body of JFS (formerly called the Jews' Free School) on the basis of direct race discrimination. Consequently, schools run by Jews, Sikhs and any other faiths that happen also to be an ‘ethnic group’ are barred from giving priority to children who are members of that faith. As is well known, the very broad definition of ‘ethnic group’ was set by the House of Lords in Mandla v Dowell-Lee at a time when the protections afforded by the more recent laws against religious discrimination were lacking. The majority in the Supreme Court evidently, and with some justification, considered that this definition was sufficiently settled law that only a legislative, and not a judicial, intervention could alter it. In contrast, those faiths and denominations that avoid falling into the Mandla trap, may continue to give priority to their members in admission to their schools. A number of commentators have confidently predicted that this case does not therefore affect most other schools with a religious character. Such a conclusion may be somewhat hasty. The minority held that this was a case of indirect, rather than direct, discrimination and, as such, potentially subject to justification. Perhaps the most surprising element of the judgment is that, unlike Mumby J at first instance, a majority of the Justices did not find it self-evident that a Jewish school giving priority to Jewish applicants in its admissions policy was a proportionate means of pursuing a legitimate aim.

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Dissertations / Theses on the topic "Jewish religious schools"

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

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Segall, Sima. "Jewish supplementary schooling in Montreal in the latter part of the twentiety century." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60582.

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This study will examine the types of Jewish supplementary schooling currently existing in Montreal, with particular emphasis on the programs connected with the P.S.B.G.M. (Protestant School Board of Greater Montreal) school system, namely, the P.E.L.O. (Programmes d'Enseignement des Langues d'Origine) and the P.L.E. (Programme des Langues Ethniques) programs.
The P.E.L.O. program is a national heritage language program offered in most Canadian schools as part of the multicultural global trend in education which became apparent in the second part of the twentieth century. The P.L.E. program is a uniquely Quebec educational program developed and implemented solely in Quebec.
This study will offer a general view of the programs, concentrating on the Hebrew studies units. It is divided into three chapters: the first chapter offers a view of traditional Jewish supplementary schooling in Montreal, which at present is part of the P.L.E.; the second chapter examines the P.E.L.O. program; and the last chapter suggests the possible impact the P.L.E. and P.E.L.O. programs may have on future Jewish supplementary schools in Montreal.

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

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

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

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Sable, Martin S. "Keeping the faith, the Jewish response to compulsory religious education in Ontario's public schools, 1944-1990." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0005/NQ41078.pdf.

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Pinner, Hana. "A unitary philosophy for U.K. Jewish primary schools educating pupils within two diverse educational conceptions : the Jewish religious and that of the National Curriculum." Thesis, University College London (University of London), 2006. http://discovery.ucl.ac.uk/10019840/.

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This philosophy addresses the complex educational issues arising in Anglo-Jewish education catering for a community which is rooted in two cultures: the Jewish-Orthodox and the Western-liberal, a community that incorporates all aspects of Western culture that do not conflict with Jewish law or its value system. Underpinned by diverse ontologies and epistemologies these cultures differ in many aspects, most significantly for educators, in their value systems and therefore in the hermeneutic understanding of the "excellences" to be designated as ultimate and proximate aims for the education. Whereas the liberal Western culture endorses anti-authoritarian, individual autonomy, the Jewish thesis endorses such only in areas for which Jewish law has not legislated. For all other, free choices are to be exercised against the divinely commanded value system. The National Curriculum, through which secular subjects are delivered, and Judaism both require holism in education. In both, all knowledge is to serve also as a vehicle for pupils' overall personal and social growth: the cognitive/intellectual, ethical, spiritual and physical. Since holism necessarily has to be governed by an overall organic quality of wholeness, in which all the educational aims permeate every area of education, it is axiomatic that contradictions in the aims cannot be accommodated within any specific educational structure. This unitary philosophy responds to the requirements of holism by establishing an educational structure which, in itself, is free of conflict. This is achievable due to the liberal National Curriculum's acceptance, qua being liberal, of non-public values to overlay the statutory political ones in the entire school's curriculum — which, for Jewish education is the Halakhic value system. A conflict-free philosophy, however, does not guarantee conflict-free development of pupils who live their lives within both the Jewish thesis and the all pervasive, multi-media imposed Western culture. The unitary philosophy sets out strategies for dealing with these conflicts within carefully structured programmes.

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Herman, Chaya. "Prophets and Profits. A case study of the restructuring of Jewish community schools in Johannesburg - South Africa." Thesis, Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-08302004-150558/.

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Roth, David. "What motivates learning in a religious Jewish school?" Thesis, University of East London, 2010. http://roar.uel.ac.uk/3697/.

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This study is focused at understanding what is motivating children towards learning in a religious Jewish school? This particular context has the distinctive feature of a dual curriculum, namely the National Curriculum and a Jewish Studies curriculum. Given the span of learning which takes place in this educational context the researcher was interested to explore the motivational forces apparent in the school as perceived by school staff and children with relation to both curricula. A further interest was to explore whether 'learning' situated in a distinctive value-based context couched in a set of religious beliefs would impact on children's motivational orientations towards learning. Despite the numerous motivational theories which have developed and been applied to educational contexts over the last fifty years, the school researched is situated as part of a closed community where no significant research has taken place. Given the unique features of this educational setting the research has been conducted in a context-specific way. Framed in Constructivist Grounded Theory methodology (Charmaz 2006) the researcher has collected and analysed data, and being part of this community has been able to organise and interpret the generated themes underlying the motivational orientations which are dynamic in this community. Consistent with Grounded Theory methodology the theoretical framework was constructed through a rigorous analysis and organisation of data in a bottom-up way which lead to the following formulation: 'In the context of a religious Jewish school, learning is reinforced at every level as being of ultimate value'. This grounded theory was further broken down in terms of understanding its psychological underpinnings, drawing from social learning theory, ecosystemic perspective and moral psychology. This was further unpicked in terms of the Jewish literature pertaining to motivation and learning and in particular to its emphasis on the notion of respect to significant others and its impact on children's adaptation to cultural and religious influences. Apart from the fact that children are motivated towards learning in individual ways, this study highlights the impact of societal and systemic influences on motivational orientations towards learning. Although this has been demonstrated in a particular context, the researcher advocates the position that any school by virtue of being a social context will have environmental influences operating at a systemic level. Therefore, the findings generated from this study are shown to be generalisable to other educational contexts as well. Following the call of the Every Child Matters (2003) agenda, to improve the five major outcomes for children, it is fundamentally important to ensure that children are motivated to learn. It is hoped that this study which can be considered as a preliminary study of 'the influence of social processes on motivation' will be replicated across respective communities and educational contexts to demonstrate what the impact of these social processes are and how children's engagement and motivation towards learning can be enhanced.

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Roso, Calvin Gordon. "Character education at a Jewish day school : a case study analysis of a school's curriculum /." Ann Arbor, MI : University Microfilms, 2004. http://wwwlib.umi.com/dissertations/preview/3122574.

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Lane, Marcie Lorin. "Securing supplemental revenue in private elementary school: A case study of one Jewish community day school." Scholarly Commons, 2010. https://scholarlycommons.pacific.edu/uop_etds/110.

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Private schools often face a gap between their tuition income and the cost of the educational program. Private school administrators, tasked with balancing the school budget, seek to fill this gap through the acquisition of supplemental revenue. Private school administrators have often reported feeling unprepared for the unique responsibilities of the position. In addition, both individual and organizational donors have been noted to assert influence on educational programs. This study adds to the literature specific to supplemental revenue practices for elementary private schools and was influenced by the field of social entrepreneurship. A qualitative case study approach was used. Through purposeful sampling, a private school site was selected in California with fewer than 200 elementary students, evidence of successful fundraising, and tuition under $10,000. The chosen site was a Jewish community day school operating a program for infants through sixth graders. It was the only Jewish school in the county and adjacent areas. Data was collected from ten participant interviews, multiple documents, the school website, and observations. Data components were coded for themes, and a constant comparative method of analysis was applied. The data revealed five themes: (a) systems, (b) purposes of fundraising, (c) constraints on supplemental revenue, (d) operational concerns, and (e) relationships. Thirteen conclusions were drawn from the study. Unanticipated elements included a culture of student fundraising for charity, the coexistence of separate fundraising arms within the school, restrictions religion brought to supplemental revenue efforts, the role tuition discounts played in creating the schools price-cost gap, and differences in donor motivation behind monument building and annual operational support. Recommendations were made for both practitioners and researchers, including the illustration of applying social entrepreneurship to private schools.

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Schaffzin, Linda Klughaupt. "Akiba Hebrew Academy| A Unique Jewish Day School in the Age of Progressivism." Thesis, Barry University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10263295.

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Akiba Hebrew Academy was founded in Philadelphia in 1946 as the first community Jewish secondary day school in America. Akiba was a drastic departure and in effect, counter-cultural: an all-day secondary school program defined as community (not attached to a denomination and certainly not Orthodox), integrative (general and Jewish studies), and progressive, a term that carried weight in the Philadelphia marketplace, drawing talented faculty and skeptical parents to this yet unknown entity. Most Jewish parents were committed to public school education, favoring denominational supplemental religious schooling.

Despite Akiba’s status as the first of its kind in American Jewish educational history, little has been written about it as a progressive school or about its leadership. Even less is known of the influence of the curriculum or the faculty on its graduates. Using archival material, this study examines the nature of the school’s curriculum and especially the leadership of its visionary curricular architect, Louis Newman, from his selection as principal in 1951 until 1963, when he left the school for an appointment to a national curriculum initiative. It specifically explores to what degree the overt and hidden curriculum followed the founders’ initial intent. Through the use of narrative inquiry methodology, the use of participant interviews and the examination of archival material such as personal letters and communication, the study also investigates the impact of those decisions on administration, parents, faculty and early graduates in an effort to understand the influence of the school on the community and especially its students’ identities.

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Books on the topic "Jewish religious schools"

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Chai, Avi, ed. Schools that work: What we can learn from good Jewish supplementary schools. New York: AVI CHAI, 2009.

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Wertheimer, Jack. Schools that work: What we can learn from good Jewish supplementary schools, 2009. New York: Avi Chai, 2009.

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Wertheimer, Jack. Schools that work: What we can learn from good Jewish supplementary schools, 2009. New York: Avi Chai, 2009.

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Wertheimer, Jack. Schools that work: What we can learn from good Jewish supplementary schools, 2009. New York: Avi Chai, 2009.

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Chai, Avi, ed. The effectiveness of preparatory tracks in Jewish day schools. [New York, N.Y.]: Avi Chai, 2002.

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Moshe, Sokolow, ed. The Azrieli papers: Dimensions of orthodox day school education. Jersey City, N.J: Ktav Pub. House, 2011.

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universitet, Peterburgskiĭ evreĭskiĭ. Jewish schools in the former Soviet Union. St. Petersburg?]: St. Petersburg Jewish University, 1995.

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Genuth, Nitza. First census of Jewish schools in the Diaspora, 1981/2-1982/3: International summary. Jerusalem: Hebrew University of Jerusalem, Institute of Contemporary Jewry, 1985.

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E, Tornberg Robert, ed. The Jewish educational leader's handbook. Denver, Colo: A.R.E. Pub., 1998.

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Dubb, Allie A. First census of Jewish schools in the Diaspora, 1981/2-1982/3: Canada. Jerusalem: Hebrew University of Jerusalem, Institute of Contemporary Jewry, Project for Jewish Educational Statistics, 1987.

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Book chapters on the topic "Jewish religious schools"

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Mendelsson, David. "Anglo-Jewish Education: Day Schools, State Funding and Religious Education in State Schools." In International Handbooks of Religion and Education, 1105–23. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_60.

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Cohen, Debra, and Nancy Berkowitz. "Gender, Hebrew Language Acquisition and Religious Values in Jewish High Schools in North America." In Gender and the Language of Religion, 240–56. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230523494_14.

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

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Simon, Maurice. "Chapter Xiv the Historical School." In Jewish Religious Conflicts, 141–48. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003477716-17.

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Feiman-Nemser, Sharon. "Preparing Teachers for Jewish Schools: Enduring Issues in Changing Contexts." In International Handbooks of Religion and Education, 937–58. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_52.

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Malkus, Mitchel. "Curriculum Integration in Jewish Day Schools: The Search for Coherence." In International Handbooks of Religion and Education, 83–97. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_6.

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Groiser, David. "Jewish Law and Tradition in the Early Work of Erich Fromm." In The Early Frankfurt School and Religion, 128–44. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230523593_8.

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Backenroth, Ofra A. "Arts and Jewish Day School Education in North America." In International Handbooks of Religion and Education, 355–72. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_21.

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Miller, Helena. "Community Engagement: The Challenge of Connecting Jewish Schools to the Wider Community." In International Handbooks of Religion and Education, 29–45. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_3.

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Isaacs, Leora, Kate O’Brien, and Shira Rosenblatt. "Teacher Education: Ensuring a Cadre of Well-Qualified Educational Personnel for Jewish Schools." In International Handbooks of Religion and Education, 1041–62. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0354-4_57.

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Conference papers on the topic "Jewish religious schools"

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Damian, Victor. "“Yeshiva Tsirelson” and the Synagogue of glaziers and bookbinders — projects to recreate the Jewish religious and educational center in Chisinau (the beginning of the 90s of the XX century — the beginning of the 20s of the XXI century): history and perspectives." In Simpozion internațional de etnologie: Tradiții și procese etnice, Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2023. http://dx.doi.org/10.52603/9789975841733.21.

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During the period of 20-30th of XXth century, I. L.Tsirelson initiated the establishing of some kindergartens, a lyceum, the “Yeshiva of Tsirelson”, and some other. During the Soviet times, only the Synagogue of Glaziers and Bookbinders functioned in Chisinau. Th e process of national Jewish renaissance in Chisinau started in the late 80s of the XX century. Th e key role in the renaissance had played the future Chief Rabbi of Chisinau and Moldova, Z. L. Abelsky (Habad). During the period of 1990—1992 Z. L. Abelsky established a yeshiva, Jewish kindergarten, two schools and some other cultural objects in the Chisinau. Also, he planned to build a religious and educational complex in the Chisinau. Th e main part of the complex was planned for building at the Rabbi Tsirelson Street at the place of the former “Yeshiva of Tsirelson”. For another part of the complex was planned the Habad-Lubovich Street, near the Synagogue of Glaziers and Bookbinders, which was the residence of Abelsky. Unfortunately, this project had not been implemented. However, the project has not lost its relevance still. In 2013 the Jewish Community of the Republic of Moldova (EORM) again planned to start the restoration project of the “Yeshiva of Tsirelson”, but again without success. Moreover, a new restoration project is planned for the period of 2021—2023.

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Reports on the topic "Jewish religious schools"

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Yilmaz, Ihsan, and Nicholas Morieson. Religious populism in Israel: The case of Shas. European Center for Populism Studies (ECPS), March 2022. http://dx.doi.org/10.55271/pp0011.

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Since the 1990s, populism has become increasingly prevalent in Israeli politics. While scholars and commentators have often focused on the populist rhetoric used by Benjamin Netanyahu, his is hardly the only manifestation of populism within Israel. For example, Shas, a right-wing populist party which seeks to represent Sephardic and Haredi interests within Israel, emerged in the 1980s and swiftly became the third largest party in the country, a position it has maintained since the mid 1990s. Shas is unique insofar as it merges religion, populism, and Sephardic and Haredi Jewish identity and culture. Indeed, Shas is not merely a political party, but a religious movement with its own schools and religious network, and it possesses both secular and religious leaders. In this article, we examine the religious populism of Shas and investigate both the manner in which the party constructs Israeli national identity and the rhetoric used by its secular and religious leadership to generate demand for the party’s religious and populist solutions to Israel’s social and economic problems. We show how the party instrumentalizes Sephardic ethnicity and culture and Haredi religious identity, belief, and practice, by first highlighting the relative disadvantages experienced by these communities and positing that Israeli “elites” are the cause of this disadvantaged position. We also show how Shas elevates Sephardic and Haredi identity above all others and claims that the party will restore Sephardic culture to its rightful and privileged place in Israel.

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