Traditional Jewish Means of Education and their Modern Parallels.
Traditional Jewish Means of Education and their Modern Parallels.
| Traditional Jewish* | Modern Teaching |
|---|---|
| Learning is motivated internally (by faith) and externally (by social pressure) | Learning is motivated internally (through idealism, curiosity) and externally (professional demands) |
| Consideration of the student’s needs and abilities in pacing study | Student-centered teaching; personal learning plan and portfolio11 |
| Arguments based on citations | Referenced arguments (evidence-based medicine) |
| Learning how to think independently and substantiate opinions (“ra'ayah”) | Evidence-based decision-making skills |
| Use of biblical narratives as basis for legal discussions (e.g. 1 Sam. 1 with Berachot 31b) | Learning by using narrative, literature, arts, media, etc. |
| Rhetorical method12 | Challenge students by asking questions; transform all students into active learners |
| Encourage students to ask questions, even if theoretical12 | Encourage students to ask questions |
| Encourage the examination of problems from different perspectives; force students to articulate and defend their positions before teachers and peers in an open debate12 | Encourage different opinions and lead a debate |
| Introduce multi-valence readings of texts through the use of commentaries from different times and places | Explore more than one interpretation for an observation |
| Recognition of different layers of text, “Pshat” (literal), “Remez” (allegory), “Drash” (metaphorical), “Sod” (mystical) | Generate deeper learning by acquiring more detailed data or new theories; the use of imagination |
| Learning in partnership with a fellow student (“Hevruta;” a pair that may learn together for many years)13 | Peer teaching and learning in small groups |
| Group review of texts to allow weak students to learn from stronger ones | Group learning among students including via social networks |
| The junior member(s) of a rabbinical tribunal have to express opinions before others | On clinical rounds, students express opinions before more senior team members, encouraging openness and unbiased ideas |
| Preparing sources before the actual group discussion (“Habura”) | The flipped classroom |
| Encourage repetition and memorization in order to know, cite, and build analogies | Immediate recall of sources as a basis for decision-making |
| “Notricon” use of acronyms and rhymes to support recollection of learning material | Use of acronyms, acrostics, and rhymes to support recollection of learning material |
| Dividing the public reading of the Pentateuch in the synagogue into an annual cycle reinforces knowledge of the foundation text | Spiral teaching that strengthens learning at each cycle; division of teaching material throughout planned scholastic year |
| Try to resolve textual conundrums through commentaries12 | Problem-based learning;15 case-based learning |
| Connect daily events to the current learning material14 | Motivation by clinical relevance and actual cases |
| Law is summarized so that there is practical guidance (e.g. “Shulchan aruch” and “Mishnah Berurah”) | Summary of principles, decision trees, algorithms |
| The student is expected to devote time to ethics, biblical studies, practical law, etc. independently of formal curriculum | Self-directed learning portfolio |
| Learning the laws associated with a holy day before its advent | Theory is learned before practice |
| Rehearsal before practical performance (e.g. children perform precepts before they are actually obligated to do so) | Simulation before practice |
| Cross-textual learning that connects related topics (“Sugyot”) and concepts to “the big picture” | Cognitive map |
| “Din ve-heshbon”—students are expected to self-examine their behavior | Mindfulness, reflection (meta-cognition), accountability |
| “Bein Hazmanim”—set vacations to allow rejuvenation | Protected time to allow teachers and students alike to rest from professional demands |
| “Shiur”—a lecture to a large group usually by a rabbi | Large-group teaching by a distinguished professor |
| “Hameshiv”—an individual who provides one-on-one instruction and fulfills the position of a knowledgeable mentor | Private teacher; mentor |
| “Hamashgiach”—a person who provides ethical and spiritual guidance as well as individual consultation on non-academic issues | A counselor, group leader, or a mentor |
| “Moreh Shiur”—teaching to a large group by someone who is not a rabbi | Large-group teaching by tutors |
| “Meshamesh”—learning skills through apprenticeship | Apprenticeship, internship |
| “Shimush Chachamim”—a young student is assigned to follow a senior student and learns from him the code of behavior | Mentoring, role modeling, professionalism |
| Tests before being promoted to be a Rabbi or a “Dayan” (a judge in a rabbinic court) | Competency-based exams in order to achieve licensing (e.g. medicine) |