The dual curriculum model ubiquitous to Orthodox Jewish day schools in North America typically bifurcates into religious (Judaic) studies and general studies. While most classes generally fit into one of those two halves of the curriculum, some classes are not intuitively categorized as wholly belonging to one part over the other. One of those classes is Ivrit (Modern Hebrew). This study aims to describe Ivrit's place in the dual curriculum model and the various factors that contribute to that reality by exploring the context in which Ivrit emerged as a subject-matter for Orthodox schools and seeking to identify trends in the ways Ivrit is taught. This paper lays out the theories behind how ideology influences curriculum formation and documents how Hebrew has fit into the curriculum of Jewish Education throughout the ages. It also provides a picture of the particular context of North American Orthodox Jewry that this study focuses on, as well as a review of the different theories behind Hebrew education (heritage language vs. communicative language). With this theoretical background in hand, this dissertation surveyed 36 Orthodox high schools in North America to better understand how they viewed Ivrit's place and shows that ultimately this subject's place in the dual curriculum model remains ambiguous. Documenting how Ivrit is taught and examining the reasons as to why Ivrit is taught helped shed light on Ivrit's precarious place in the dual curriculum model, as some of those policies/techniques/motives seem to line up with the aims of the Judaic studies curriculum, while others seemingly reflect the goals of the general studies curriculum.

Liberal democratic societies with diverse populations generally offer minorities two usually contradictory objectives: the first is equal integration and participation; the second is an opportunity, within limits, to retain their culture. Yet Canadian Jews are successfully integrated into all domains of Canadian life, while at the same time they also seem able to retain their distinct identities by blending traditional religious values and rituals with contemporary cultural options. Like Everyone Else but Different illustrates how Canadian Jews have created a space within Canada’s multicultural environment that paradoxically overcomes the potential dangers of assimilation and diversity. At the same time, this comprehensive and data-driven study documents and interprets new trends and challenges including rising rates of intermarriage, newer progressive religious options, finding equal space for women and LGBTQ Jews, tensions between non-Orthodox and Orthodox Jews, and new forms of real and perceived anti-Semitism often related to Israel or Zionism, on campus and elsewhere. The striking feature of the Canadian Jewish community is its diversity. While this diversity can lead to cases of internal conflict, it also offers opportunities for adaptation and survival. Seventeen years after its first publication, this new edition of Like Everyone Else but Different provides definitive updates that blend research studies, survey and census data, newspaper accounts and articles, and the author’s personal observations and experiences to provide an informative, provocative, and fascinating account of Jewish life and multiculturalism in contemporary Canada.

The International Handbook of Jewish Education, a two volume publication, brings together scholars and practitioners engaged in the field of Jewish Education and its cognate fields world-wide. Their submissions make a significant contribution to our knowledge of the field of Jewish Education as we start the second decade of the 21st century. The Handbook is divided broadly into four main sections: Vision and Practice: focusing on issues of philosophy, identity and planning –the big issues of Jewish Education. Teaching and Learning: focusing on areas of curriculum and engagement Applications, focusing on the ways that Jewish Education is transmitted in particular contexts, both formal and informal, for children and adults. Geographical, focusing on historical, demographic, social and other issues that are specific to a region or where an issue or range of issues can be compared and contrasted between two or more locations. This comprehensive collection of articles providing high quality content, constitutes a difinitive statement on the state of Jewish Education world wide, as well as through a wide variety of lenses and contexts. It is written in a style that is accessible to a global community of academics and professionals.

Mitzvah Girls is the first book about bringing up Hasidic Jewish girls in North America, providing an in-depth look into a closed community. Ayala Fader examines language, gender, and the body from infancy to adulthood, showing how Hasidic girls in Brooklyn become women responsible for rearing the next generation of nonliberal Jewish believers. To uncover how girls learn the practices of Hasidic Judaism, Fader looks beyond the synagogue to everyday talk in the context of homes, classrooms, and city streets. Hasidic women complicate stereotypes of nonliberal religious women by collapsing distinctions between the religious and the secular. In this innovative book, Fader demonstrates that contemporary Hasidic femininity requires women and girls to engage with the secular world around them, protecting Hasidic men and boys who study the Torah. Even as Hasidic religious observance has become more stringent, Hasidic girls have unexpectedly become more fluent in secular modernity. They are fluent Yiddish speakers but switch to English as they grow older; they are increasingly modest but also fashionable; they read fiction and play games like those of mainstream American children but theirs have Orthodox Jewish messages; and they attend private Hasidic schools that freely adapt from North American public and parochial models. Investigating how Hasidic women and girls conceptualize the religious, the secular, and the modern, Mitzvah Girls offers exciting new insights into cultural production and change in nonliberal religious communities.

When What We Know about Jewish Education was first published in 1992, Stuart Kelman recognized that knowledge and understanding would greatly enhance the ability of professionals and lay leaders to address the many challenges facing Jewish education. With increased innovation, the entry of new funders, and the connection between Jewish education and the quality of Jewish life, research and evaluation have become, over the last two decades, an integral part of decision making, planning, programming, and funding.