YUSP CASE STUDY: Going Spiritual by The YU School Partnership

C A S E ST U D Y YESHIVA UNIVERSITY NEW YORK, NY

GOING SPIRITUAL: From

APATHY To ENGAGEMENT

WWW.YUSCHOOLPARTNERSHIP.ORG CASE STUDY CASE STUDY

While this case study is derived from insights and experience in actual schools, it is completely fictionalized and is based on no particular institutions or individuals.

Published by YU School Partnership, Copyright ÂŠ August 2012 Thank you to Rabbi Dr. Jay Goldmintz and Dr. David Pelcovitz for contributing to this case study. Written by Chana Stiefel - www.chanastiefel.com Design by Jen Kanter - www.jenniferkdesigns.com 2

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GOING SPIRITUAL: From Apathy to Engagement

Religion vs. Spirituality Research has shown that some people, including children, distinguish between religiosity and spirituality. How would you differentiate between these two concepts? Keep those definitions in mind as you read through the following scenarios.

I. Setting Rabbi Noam Smilowitz is the principal of the Jewish Academy High School (JAHS), a co-ed Modern Orthodox day school in Summerville, IL. Many of the students have been together since elementary school. In recent years, JAHS has been experiencing a transformation that has affected Jewish day schools across the country: a decline in spirituality among the student body. This change in the atmosphere manifests itself in many ways and at many school events: during class, in tefillah, at Shabbatonim, and even during lunchtime and athletic events.

J A HS JEWISH ACADEMY HIGH SCHOOL

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II. The Play SCENE I: SUMMER’S END U E ST

C AS

During the summer, Rabbi Smilowitz is the rabbi at Camp Ruach, a sleep-away camp for Orthodox teens. He finds the camp experience to be spiritually uplifting both for himself and for the campers, many of whom are JAHS students. Yet each September, as the students put on their school uniforms, load up their backpacks, and return to school, much of that spirituality shown over the summer wears off. Many students who are at the center of davening, dancing, and singing in camp shun these activities in school as “uncool.” Some even put down other students who are more spiritually inclined. Rabbi Smilowitz decides to investigate the spiritual plummet from camp to school. He makes it his mission to monitor influences on spirituality at JAHS and to engage his entire faculty—in both religious and general studies—to observe the students and find ways to foster their spiritual growth.

CAMP RUACH

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Questions for Discussion

1. In terms of spirituality, what makes the camp atmosphere different from school? What changes occur when students return to school in September?

2. What are some ways that the faculty might inject some of the summer-time spirituality into the school dayâ&#x20AC;&#x201D;without turning school into camp?

3. Rabbi Smilowitz would like to see his entire faculty address spirituality among their students. What do you suppose he means by this? In a broad sense, how do you think general studies teachers can engage students in spiritual discussions?

4. Many Judaic studies courses are very text oriented. How might Judaic studies teachers modify their curricula to incorporate spirituality goals into their lessons?

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SCENE 2: TEFILLAH DY

U E ST CAS

It’s 7:45 a.m. on a Monday. The sun is streaming into the JAHS auditorium, where all 200 JAHS students are davening Shacharit. Rabbi Mark Joel, a limudei kodesh teacher, spots 10th grader Max Bergdorf sleeping. By Torah reading, William Schwartz, another sophomore, still hasn’t put on his tefillin. Down the row, junior Josh Baruch is talking to his neighbor during leyning. psttt...

Across the mechitza, Morah Aliza Goodman is having a hard time stopping the chatter among the senior girls. Brianna Kahana, a 10th grader who said she was using her iPhone as a siddur when she couldn’t find one on the shelf, is actually texting a friend two rows back. A few freshmen are davening with kavana, but the juniors in the row behind them are mimicking their “shuckling.” When Mrs. Goodman approaches, the older girls stop their snickering to daven Shmoneh Esreh. Look at her shuckle! HAHAHAHAHAHA!

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Questions for Discussion

1. What are some similarities/differences in the ways in which the boys and girls approach tefillah? Are there gender differences when it comes to spirituality? If so, how might these differences influence the school’s discussions about tefillah? 2. How might age/grade differences manifest themselves during tefillah? What changes can the school make to address these differences? 3. How do you picture the space in which the students are davening? What adjustments or alternative spaces might make the tefillah experience more spiritual? 4. As Rabbi Joel, how would you address the following students: • Max Bergdorf, the sleeper • William Schwartz, no-tefillin • Josh Baruch, the talker

5. Studies suggest that girls tend to be more religious/spiritual than boys. Yet Mrs. Goodman appears to be having some major challenges on the girls’ side of the mechitza. If you are Mrs. Goodman, how might you address the following groups and their behaviors? • Girls talking during tefillah • Girls texting during tefillah •The juniors mocking the freshmen who are trying to daven with kavana • The freshmen who show an interest in tefillah 6. Thinking outside the box, what are some ways that JAHS can create a more spiritual atmosphere during davening (e.g., using technology, music, photography, or other creative means)? What are the pros and cons of using technology/media during tefillah?

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SCENE 3: Science, Sports & Spirituality UDY E ST CAS

Frustrated that he hasn’t been able to inspire Max Bergdorf (or even wake him up) to daven, Rabbi Joel decides to find out more about the 10th grader’s background.

Mrs. Jennifer Carp, the Chumash teacher, says Max is an average student. He sits by the window and appears to listen in class but doesn’t ask questions. Checking her grade book, Mrs. Carp notes that Max has a B- average in her class. She also says that she once sent home a progress report when Max was using his computer to play games during class instead of typing notes. As far as she knows, the behavior has stopped.

Dr. Jeff Anshulz, the student advisor, hasn’t had much interaction with Max but feels that’s a good sign. The boy doesn’t get into serious trouble.

Dr. Minna Kim, the chemistry teacher, says Max is not really engaged in her class, which is the last period of the day. She has seen him nod off a few times. The one time she remembers him being very involved in class discussion was when they discussed the Big Bang. Max seemed to have a lot of questions about creation vs. science.

The basketball coach, Sam Diamond, calls Max “a good kid and a great point guard.” He never misses a practice and keeps up his grades. But at a recent away game, Max and three of his teammates were seen going to McDonald’s after the game.

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Questions for Discussion

1. In this scene, what are some of the potential opportunities you see for “teachable moments” to talk to Max about spirituality? What might those conversations look/sound like?

2. How might the different faculty members inject spirituality into their lessons? What might those conversations sound like in each case? • Chumash teacher • Gemara teacher • Student advisor • Science teacher • Coach • Other (e.g., English, History, Philosophy, Music teachers, etc.)

3. As the principal, how would you address the rumor that basketball players from JAHS went to McDonald’s? What if the students say they were only buying Cokes? Does it matter that the behavior occurred outside school? Should parents be involved? How so?

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SCENE 4: TEXTING ON SHABBOS DY

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On Monday morning, Rabbi Smilowitz receives an urgent message from a parent, Mrs. Shira Kahana. The note reads: R a b b iP le a se ca ll M Ka ha n a im rs . Sh ir a m Sh e m us t ed ia t el y . sp ea k w it h y ou a s so on a s po ss ib le .

Rabbi Smilowitz takes a deep breath and calls the mom’s cell phone. Hi Rabbi Smilowitz. I’ve been dying to talk to you all weekend. Yes, how can I help you? Well, it’s about my daughter Brianna. I’ve been reading a lot about kids from Jewish day schools texting on Shabbos. I never thought it could happen in my family. But on Saturday night, when my daughter was in the shower, I decided to check her texts. I do that from time to time. Well, I nearly fainted. At midnight Friday night, Brianna must have sent 50 texts to two of her friends from JAHS—a boy and a girl. I’m freaking out. That certainly is very upsetting. I know. And I want you to do something! This has to stop. I see. Well, tell me, how did you react when you discovered the texting? What do you mean? I threw a fit, of course. I grounded Brianna and took away her phone. To see my child doing this is heart breaking. I understand. I think we should set up a meeting to discuss this. Yes, absolutely, but I need you to talk to the kids right away! This is awful. I can’t believe this is happening at JAHS. I agree. Let’s get together. 10

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Questions for Discussion

1. A study suggests that 18 percent of adolescents in Modern Orthodox yeshiva high schools text on Shabbos. What do you suppose are the causes of this trend?

2. What do you think the meeting with Rabbi Smilowitz and Mrs. Kahana would look like? (Write your own script.)

3. Mrs. Kahana seems to be holding JAHS accountable. The texting occurs at home on the weekend. Is texting on Shabbos a school issue or a family issue? How so?

4. How might parents be included in discussions about their children and spirituality?

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Questions (cont’d)

5. What are the spiritual implications of texting on Shabbos? How can the issue of texting on Shabbos be addressed with students? Faculty? Parents?

6. What is it about teens’ attitude toward, observance of and relationship with Shabbos that enables them to overlook the prohibition against texting? How might this be addressed?

SCENE 5: SPIRITUAL ADVISORS UDY E ST CAS

Rabbi Smilowitz meets with Mrs. Kahana. He then meets separately with his faculty to discuss the broader issue of teens and spirituality and Shabbos texting in particular. One approach the faculty agrees on is that select faculty members will have special meetings each week with small groups of students to talk about spirituality and the students’ relationship with G-d. To start off the first of these meetings, 10 students are asked to write down a question about G-d or religion and place it in a box. The faculty member then selects a question each week for the group to discuss. The students are reluctant at first, but judging by their questions, they have a lot to say. The questions are as follows:

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Questions for Discussion

1. Which member(s) of the faculty would be best suited to serve in this role as a type of “spiritual advisor” for students? What should his/her qualifications and skill-set be? What makes a person suited for this role (or not)?

2. Do different populations of students need different kinds of advisors (e.g., boys/girls; 9th graders vs. 12th graders; children who may/may not be raised in observant homes)? How can you address these differences?

3. Should you address all students/questions together as a group? Why or why not? If you were to create tailored discussion groups with students based on their questions, which students would you place in each group? How would you categorize each group? How many groups would you have?

4. Is there some risk to exposing certain students who are committed to religious observance and not “ready” to discuss these questions? In other words, could these discussions backfire by creating doubt where there was none? How might you tailor your lessons for students at various stages of religious observance and spirituality?

5. When might be the best time and place for these spiritual discussions to take place (e.g, during school hours or at Shabbatonim, etc.)?

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SCENE 6: CONCLUSION UDY E ST CAS

As the school year comes to a close, Rabbi Smilowitz takes some time to reflect on the changes he has made to address the spiritual atmosphere at JAHS. He wonders whether his students notice any marked differences in the way they approach tefillah, class time, Shabbos, and life in general. Will they carry those feelings (if any) into the summer and beyond? As an experienced educator, Rabbi Smilowitz knows that change takes time, and his adolescent students are certainly works-in-progress. While the challenges of teaching spirituality to teens can sometimes seem insurmountable, Rabbi Smilowitz finds encouragement in the words of a mentor: “Spirituality isn’t something you teach. It’s something you achieve.”

Questions for Discussion

1. Before he returns to Camp Ruach, is there anything Rabbi Smilowitz can do to gauge the successes and failures of the changes he has implemented regarding spirituality at school? 2. Is he moving in the right direction? How so? Where is there room for improvement?

3. What are some of the systematic changes that Rabbi Smilowitz can implement to make spiritual growth a continuing process in the school?

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Further Materials Print Articles 1. “Religious Development in Adolescence: A Work in Progress” by J. Goldmintz, Tradition, 37:4, 2003. 2. “Can spirituality be taught?” by S. Bailey, Jewish Educational Leadership, 5:2, pp. 14-17, 2007.

Articles Online 1. “Nourishing the Adolescent Soul: Insights Recommendations,” by D. Pelcovitz, S. Goldberg, and J. Rosenberg http://bit.ly/MN58D9

and

2. “Helping students find their own voice in tefillah: a conceptual framework for teachers,” by Jay Goldmintz http://bit.ly/PZ6fB5 3. “Half Shabbos: Empirical Research Shows the Whole Picture,” by J. Rosenberg http://bit.ly/ltysld 4. “Half Shabbos is No Shabbos,” by J. Rosenberg http://bit.ly/NIj12G 5. “Halachik Issues in Leading Tefillah in Day Schools” Video Interview with Rav Hershel Shachter. by K. Schiowitz. http://www.yuhschinuchcommunity.org/group/tefillah

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Books 1. Planting and Building: Raising a Jewish Child, by S. Wolbe, translated by L. Kelemen, Jerusalem/New York: Feldheim, 1999. 2. The Soul of Education: Helping students find connection, compassion, and character at school. by R. Kessler. Alexandria: ASCD, 2000. 3. The Spiritual Life of Children, by R. Coles. New York: Houghton Mifflin Books, 1990.

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