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How do Jewish day schools affect the lives of parents and children? 'Back to School' suggests that Jewish day schools act as a locus of Jewish identity akin to the Jewish streets or neighbourhoods that existed in many major North American towns in the first half of the 20th century.

Though over one hundred private schools for Jewish girls thrived in the areas of Jewish settlement in the Russian empire between 1831 and 1881, their story has been largely overlooked in the scholarship of Jewish educational history. In Her Hands: The Education of Girls in Tsarist Russia restores these schools to their rightful place of prominence in training thousands of Jewish girls in secular and Judaic subjects and also paving the way for the modern schools that followed them. Through extensive archival research, author Eliyana R. Adler examines the schools’ curriculum, teachers, financing, students, and educational innovation and demonstrates how each of these aspects evolved over time. The first section of this volume follows the emergence and development of the new private schools for Jewish girls in the mid-1800s, beginning with the historical circumstances that enabled their creation, and detailing the staffing, financing, and academics in the schools. Adler dispels the myth that all education in Russia was reserved for boys by showing that a dedicated group of educators and administrators worked to provide new opportunities for a diverse group of Jewish girls. In the second section, Adler looks at the interactions between these new educational institutions and their communities, including how the schools responded to changes taking place around them and how they in turn influenced their environment. Adler consults several major archives, including those of the former Russian Ministry of Education, along with contemporary periodicals, educational materials, and personal memoirs to provide a remarkably complete picture of education for Jewish girls in Russia in the mid- to late nineteenth century. In telling the story of Russia’s private schools for Jewish girls, Adler argues that these schools were crucibles of educational experimentation that merit serious examination. Scholars of Jewish history, educational history, and womens’ studies will enjoy this pathbreaking study.

American Jews, particularly those who are highly engaged in Jewish communal life, learn many stories about Israel's past. They learn the story of Israel as the culmination of a heroic two thousand year struggle and about the waves of immigrants who came to the Holy Land with nothing and made the desert bloom. But when these stories are subjected to critical scrutiny, they may fail to hold up. This study analyzed 438 short narratives of the history of Israel written by Jewish American high school students attending Jewish day schools. Their responses suggested that many students are aware of the tensions between various historical accounts and adopt different strategies to negotiate between critical historical analysis and Jewish collective belonging. Although there were no differences in the content of the accounts by students' religious denomination or prior study of Israel's history, students adopted different approaches to negotiating critical analysis and collective belonging. Some students told stories of Jewish heritage without taking into account other possible perspectives. Some students engaged with challenges to their inherited stories but only to dispute them. Finally, some students managed to synthesize multiple narratives together while still using a Jewish perspective to frame their account. This last strategy suggests that students can be historically sophisticated without abandoning a commitment to their heritage.

At a time of heightened interest in Jewish supplementary schooling, this volume offers a path-breaking examination of how ten diverse schools have remade themselves to face the new challenges of the twenty-first century. Each written by an academic observer with the help of an experienced educator, the chapters bring these schools vividly to life by giving voice to students, parents, teachers, school directors, lay leaders, local rabbis and other key participants. The goal of the book is to uncover the building blocks each school put into place to improve its delivery of a Jewish education. Employing qualitative research, Learning and Community is filled with moving and inspiring human-interest stories. Collectively, these portraits offer models of how schools of different sizes and configurations can maximize their impact, and in the process revitalize the form of religious and cultural education that engages the majority of Jewish children in the United States.

This qualitative study investigates community-building and information-gathering processes among ninth-grade Canadian Jewish day school students and young adult alumni in response to the October 7 terror attack in Israel. Despite their different contexts, the two participant groups had similar needs for a sense of community and reliable information in the post-October 7 Canadian context. The data demonstrate the importance that a school and Jewish educators can play in helping its students and alumni construe meaning post-crisis, and serve as a safe space amidst growing sentiments of antisemitism and anti-Israelism.

While widely considered an endangered language, Yiddish has emerged as a vehicle for young people to engage with their heritage and identity, and as a site for creative renewal in the Jewish world and beyond. Yiddish Lives On explores diverse stories and strategies of resistance to language decline.

As a recently established field of Jewish thought, Jewish political philosophy has made increasingly frequent appearances in recently edited histories of Jewish philosophy. Following the pioneering efforts of Leo Strauss, Ralph Lerner and Daniel Elazar, among others, Jewish political philosophy gained its proper place alongside ethics and metaphysics in the study of the history of Jewish philosophy. This volume is another manifestation of this welcomed development. Consisting of selected papers published in English over the last thirty years, Wisdom's Little Sister concentrates on the Medieval and Renaissance periods, from Sa'adiah Gaon in the tenth century to Spinoza in the seventeenth century. These were the formative periods in the development of Jewish political philosophy, when Jewish scholars, versed in the canonical Jewish sources (biblical and rabbinic), encountered Greek political philosophy as transmitted by Muslim philosophers such as Alfarabi, Ibn Bajja and Averroes. In combining Greek, Jewish and Muslim thought, these scholars are the originators of what we now know as Jewish political philosophy.

Although recent scholarship has examined gender issues in Judaism with regard to texts, rituals, and the rabbinate, there has been no full-length examination of the education of Jewish children in day schools. Drawing on studies in education, social science, and psychology, as well as personal interviews, the authors show how traditional (mainly Orthodox) day school education continues to re-inscribe gender inequities and socialize students into unhealthy gender identities and relationships. They address pedagogy, school practices, curricula, and textbooks, as along with single-sex versus coed schooling, dress codes, sex education, Jewish rituals, and gender hierarchies in educational leadership. Drawing a stark picture of the many ways both girls and boys are molded into gender identities, the authors offer concrete resources and suggestions for transforming educational practice.

This paper examines the independent and interactive effects of financial capacity and Jewish connections on reported constraints in purchasing two intensive forms of Jewish education, day school and overnight summer camp. The analysis is structured around three hypotheses: (1) financial capacity is inversely related to constraints on Jewish education; (2) Jewish connections increase or decrease the level at which financial capacity determines financial constraints on Jewish education; (3) the strength of the inverse relationship between financial capacity and financial constraints on Jewish education varies by the strength of Jewish connections. We merge data from 13 local Jewish community studies to test the hypotheses with bivariate crosstabulations and multivariate logistic regression models. We assess the empirical evidence as showing moderately strong, though admittedly variable, support for our three hypotheses. The most robust support for the hypotheses comes in the case of financial constraints on Jewish day school education, with less consistent support when modeling constraints on Jewish summer camp. A final section highlights and integrates the main findings and concludes with several strategic and normative considerations.