religions - MDPI

religions 

 

Article  Article

Sanctifying Security: Jewish Approaches to Religious  Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem Education in Jerusalem  Isaac Calvert   Isaac Calvert  Department of Educational Leadership and Foundations, Brigham Young University, Provo, UT 84602, USA; Department of Educational Leadership and Foundations, Brigham Young University, Provo, UT 84602, USA;  [email protected]; Tel.: +1-408-896-6065   [email protected]; Tel.: +1‐408‐896‐6065 

Received: 1 December 2018; Accepted: 20 December 2018; Published: 1 January 2019  Received: 1 December 2018; Accepted: 20 December 2018; Published: 1 January 2019







Abstract:  Abstract: While  While Schmitt’s  Schmitt’s Political  Political Theology  Theology paints  paints modern  modern theories  theories of  of the  the state  state as  as secularized  secularized theological  concepts,  prominent  threads  of  Jewish  religious  education  in  20th  century  Jerusalem  theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have have  moved  in  a  different  direction,  that  is, the toward  the  re‐sacralization  of  such  secularized  moved in a different direction, that is, toward re-sacralization of such secularized theological theological  concepts.  Orthodox  schools  Jerusalem,  yeshivot,  take  an  orthopractic  concepts. Orthodox Jewish schoolsJewish  in Jerusalem, or in  yeshivot, take anor  orthopractic approach to religious approach  to  religious  education  as  informing  all  aspects  of  life,  rather  than  a  delimited  of  education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. Asset  such, doctrines  beliefs.  As  of  security  fall  within  the  purview  religious  questions or  of security fall such,  withinquestions  the purview Jewish religious education. To lookJewish  more closely at education. To look more closely at the relationship between orthodox Jewish religious education,  the relationship between orthodox Jewish religious education, sanctity and security, I spent seven sanctity and security, I spent seven months enrolled as a student‐observer in three Jerusalem yeshivot  months enrolled as a student-observer in three Jerusalem yeshivot taking daily field notes, conducting taking daily field notes, conducting interviews, attending classes, and studying related sacred texts.  interviews, attending classes, and studying related sacred texts. By examining both Jewish sacred texts By  both  Jewish  sacred  texts  Jerusalem and  ethnographic  data  from  contemporary  Jerusalem  andexamining  ethnographic data from contemporary yeshivot, this article highlights how geo-political yeshivot, this article highlights how geo‐political ideals of security in modern Jerusalem are being re‐ ideals of security in modern Jerusalem are being re-sacralized by contemporizing ancient sacred texts sacralized by contemporizing ancient sacred texts and approaching religious education itself as a  and approaching religious education itself as a means of eliciting divine aid in the securitization means of eliciting divine aid in the securitization process for Jewish Jerusalem.  process for Jewish Jerusalem. Keywords: Jerusalem; Jewish education; sanctification; religious education; security  Keywords: Jerusalem; Jewish education; sanctification; religious education; security  

1. Introduction  1. Introduction While many of Judaism’s theological references to security, warfare, and geo‐politics had long  While many of Judaism’s theological references to security, warfare, and geo-politics had since been interpreted in a strictly allegorical sense, with the establishment of the State of Israel, such  long since been interpreted in a strictly allegorical sense, with the establishment of the State of theology  attained  a  relevance  unaddressed  since  antiquity  The  re‐ Israel, such theology attained atheretofore  relevance theretofore unaddressed since (Cohen  antiquity2007).  (Cohen 2007). introduction of sacred texts into the realm of modern securitization has not only brought the content  The re-introduction of sacred texts into the realm of modern securitization has not only brought of those texts into the conversation, but the sacralization those texts imply, as well. While Schmitt’s  the content of those texts into the conversation, but the sacralization those texts imply, as well. Political  Theology Political paints  Theology modern paints theories  of  the  state  of as the secularized  theological theological concepts,  While Schmitt’s modern theories state as secularized contemporary  Jewish  religious  exhibits  a exhibits different  tendency, tendency, that  is,  toward  re‐ concepts, contemporary Jewish education  religious education a different that is, the  toward sacralization  of  such  theological  concepts,  security  not  least  among  them.  One One of  the  the re-sacralization ofsecularized  such secularized theological concepts, security not least among them. of principle means by which contemporary Orthodox Judaisms in Jerusalem sacralize the security of  the principle means by which contemporary Orthodox Judaisms in Jerusalem sacralize the security of Jerusalem is through the processes of teaching and learning within their religious communities.  Jerusalem is through the processes of teaching and learning within their religious communities.   Within Judaism’s famed corpus of over six hundred commandments, Jewish scripture describes  Within Judaism’s famed corpus of over six hundred commandments, Jewish scripture describes one—the  ‫))כנגד‬::  equal  one—the commandment  commandment to  to teach  teach and  and learn—as  learn—as kaneged  kaneged kulam  kulam (‫כולם‬ ( equal to  to all  all other  other commandments combined. By “studying, Jews see themselves as performing a holy act” (Holtz 1984,  commandments combined. By “studying, Jews see themselves as performing a holy act” (Holtz p. 24) whose divinely‐ordained realization and links them to God, (Kadushin 1972, p. 213) who is  1984, p. 24) whose divinely-ordained realization and links them to God, (Kadushin 1972, p. 213) who is said to teach and learn with them every day (Alexander 2001, p. 5). Inasmuch as teaching and learning  said to teach and learn with them every day (Alexander 2001, p. 5). Inasmuch as teaching and learning are  means  walking  in  God’s  (see  Deuteronomy  10:12;  in  other  words,  are aa means of of  walking in God’s ways, ways,  (see Deuteronomy 10:12; 28:9) or, in28:9)  other or,  words, “perform[ing] “perform[ing]  actions  like  those  (Seeskin God  performs”,  pp.  191–203)  in  the  actions like those God performs”, 1996, pp.(Seeskin  191–203)1996,  participating in the participating  process of education process of education is a response to God’s invitation to the Jewish people to be holy. In this sense,  is a response to God’s invitation to the Jewish people to be holy. In this sense, not only are teaching not only are teaching and learning considered a “sacred” and “holy pursuit” (Steinberg 1947, p. 67),  and learning considered a “sacred” and “holy pursuit” (Steinberg 1947, p. 67), but a pursuit with the but a pursuit with the power to sanctify those who participate therein (Neusner 2003, pp. xvii–xxii).    power to sanctify those who participate therein (Neusner 2003, pp. xvii–xxii). Religions 2019, 10, x; doi: FOR PEER REVIEW    Religions 2019, 10, 23; doi:10.3390/rel10010023

www.mdpi.com/journal/religions  www.mdpi.com/journal/religions

Religions 2019, 10, 23 Religions 2019, 10, x FOR PEER REVIEW   

Religions 2019, 10, x FOR PEER REVIEW   

2 of 11 2  of  11 

2  of  11 

This  capacity  consecration  among religious religious Jewish Jewish education’s education’s  most  This capacity forfor  consecration isis  among most transcendent  transcendentand  and defining characteristics. The Hebrew word for “education”, chinuch ( ‫חניוך‬ ), is derived from a root that  defining characteristics. The Hebrew word for “education”, chinuch ( ), is derived from a root that This  capacity  for  consecration  is  among  religious  Jewish  education’s  most  transcendent  and  “implies the initial entry of a person or an object into a trade or path that is his destiny”. As such,  “implies the initial entry of a person or an object into a trade or path that ), is derived from a root that  is his destiny”. As such, from defining characteristics. The Hebrew word for “education”, chinuch ( ‫חניוך‬ Religions 2019, 10, x FOR PEER REVIEW    thisfrom this etymological perspective, at least, the consecratory power of education extends beyond the  etymological perspective, at least, the consecratory power of education extends beyond the human “implies the initial entry of a person or an object into a trade or path that is his destiny”. As such,  human sphere, referring just as much “to the education of a child” as to “the consecration of the altar  This  capacity of for  is  among  religious  education’s  most  transcend sphere, referring just as much “to the education a consecration  child” as to “the consecration ofJewish  the altar in the from this etymological perspective, at least, the consecratory power of education extends beyond the  in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as chinuch  defining characteristics. The Hebrew word for “education”, chinuch ( ‫חניוך‬ ), is derived from a  holy temple” (see Rashi’s commentary on Parshat Lech Lecha).  Further, education, or, as chinuch ( ) human sphere, referring just as much “to the education of a child” as to “the consecration of the altar  Religions 2019, 10, x FOR PEER REVIEW  (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4)  “implies the initial entry of a person or an object into a trade or path that is his destiny”.  is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4) which, in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as chinuch  which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 1965, p.  from this etymological perspective, at least, the consecratory power of education extends be This  capacity  for  consecration  is  among (Shapiro religious  Jewish  education’s  according to Rabbinic “in all ramifications of existence” 1965, p. 46). Such most  transcend (‫חניוך‬ ) is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4)  Religions 2019, 10, x FOR PEER REVIEW    tradition, inheres 2  of  11  46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  through  human sphere, referring just as much “to the education of a child” as to “the consecration of defining characteristics. The Hebrew word for “education”, chinuch ( ), is derived from a r seeds of holiness remain dormant in all things until they emerge as mankind, through chinuch (‫)חניוך‬, which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 1965, p.  chinuch (‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro  in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, a “implies the initial entry of a person or an object into a trade or path that is his destiny”. A This  capacity  for  consecration  is  among  religious  Jewish  education’s  most  transcendent  and  enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro 1965). 46).  Such  dormant  in  all  things  until  they  emerge  as  mankind,  through  1965). seeds  of  holiness  remain  (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 19 from this etymological perspective, at least, the consecratory power of education extends bey defining characteristics. The Hebrew word for “education”, chinuch ( ), is derived from a root that  One way in which Jewish education, or chinuch (‫חניוך‬ manifests its consecratory capacity is by chinuch ( ‫חניוך‬ ), enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro  One way in which Jewish education, or chinuch ( ‫)חניוך‬,), manifests its consecratory capacity is by  which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro human sphere, referring just as much “to the education of a child” as to “the consecration of  “implies the initial entry of a person or an object into a trade or path that is his destiny”. As such,  playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought 1965).  playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought  46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as from this etymological perspective, at least, the consecratory power of education extends beyond the  (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos One way in which Jewish education, or chinuch ( ‫)חניוך‬, manifests its consecratory capacity is by  (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos  ‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full”  (chinuch ( ‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 19 human sphere, referring just as much “to the education of a child” as to “the consecration of the altar  depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought  depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to  1965).  2 which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro  in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as chinuch  2  “the sustenance of existence by Torah is achieved by Israel’s  have used Torah1 to1  create the universe, “the sustenance of existence by Torah is achieved by Israel’s (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos  have used Torah to create the universe, One way in which Jewish education, or chinuch ( ‫)חניוך‬, manifests its consecratory capac 46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4)  study of Torah” (Lamm 1989, playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic p. 106) In other words, the continued survival of all things in this depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to  study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in this world,  chinuch (‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full” ( which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 1965, p.  1  to create the universe, 2  “the sustenance of existence by Torah is achieved by Israel’s  world, including “millions of holy, supramundane worlds” is made “conditional upon man’s study including  “millions  of  holy,  supramundane  worlds”  is  made  “conditional  upon  man’s  study  of  have used Torah (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire 1965).  46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  through  Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are  of Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in this world,  depends on mankind’s perpetual engagement in the process of Torah study. While God is be One way in which Jewish education, or chinuch (‫)חניוך‬, manifests its consecratory capac chinuch (‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro  instrumental in safeguarding the security of all creation on the broadest scale they could illustrate.    1  creation 2  “the sustenance of existence by Torah is achieved b instrumental in safeguarding the security of all the broadest scale upon  they could illustrate. including  “millions  of  holy,  supramundane  worlds”  is on made  “conditional  man’s  study  of  have used Torah to create the universe, playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic  1965).  “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end  “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are  study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in th (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire One way in which Jewish education, or chinuch ( ‫)חניוך‬, manifests its consecratory capacity is by  to the other were—Heaven forefend—void even for one moment of our study of and meditation on  to the other were—Heaven forefend—void even for moment of our study of and on including  “millions  of one holy,  supramundane  worlds”  is  meditation made  “conditional  upon  man’s  instrumental in safeguarding the security of all creation on the broadest scale they could illustrate.    depends on mankind’s perpetual engagement in the process of Torah study. While God is bel playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought  Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and  1  to create the universe, 2  “the sustenance of existence by Torah is achieved by Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish trad Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end  have used Torah (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos  3  Many considered the connection between the sanctifying act of teaching and learning  3 Many nothingness”. instrumental in safeguarding the security of all creation on the broadest scale they could illu nothingness”. considered the connection between the sanctifying act of teaching and learning to the other were—Heaven forefend—void even for one moment of our study of and meditation on  study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in thi depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to  and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic gesture  2  “the sustenance of existence by Torah is achieved by Israel’s  and 1the security of the cosmos as a “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from literal, instrumental relationship, rather than a is  symbolic gesture including  “millions  of  holy,  supramundane  worlds”  made  “conditional  upon  man’s  s Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and  have used Torah   to create the universe, rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “regular  to the other were—Heaven forefend—void even for one moment of our study of and medit 3  Many considered the connection between the sanctifying act of teaching and learning  rich in meaning. Rabbi ChaimTorah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradi himself took this connection so seriously that he instituted “regular nothingness”. study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in this world,  round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  Sabbaths  and  Torah, then immediately all the upper and lower worlds would be destroyed and revert to ch instrumental in safeguarding the security of all creation on the broadest scale they could illu round-the-clock (mishmarot) of students engaged in Torah study, Sabbaths including and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic gesture  “millions  of  holy, shifts supramundane  worlds”  is  made  “conditional  upon including man’s  study  of  and holidays, holidays,  in  order  to  ensure  the  uninterrupted  study  of  Torah”  (Lamm  1989,  p.  123)  and,  by  3  Many considered the connection between the sanctifying act of teaching and nothingness”. “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from  Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are  in order to ensure the uninterrupted study of Torah” (Lamm 1989, p. 123) and, by association, the very rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “regular  association, the very survival of the universe itself. For those who study in Jerusalem, however, the  and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic to the other were—Heaven forefend—void even for one moment of our study of and medit instrumental in safeguarding the security of all creation on the broadest scale they could illustrate.  survival of the universe itself. For those who study in Jerusalem, however, cosmic security brought round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study, the including  Sabbaths  and  cosmic security brought about through sacred educational pursuits takes a much more local flavor.  rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted  Torah, then immediately all the upper and lower worlds would be destroyed and revert to ch “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end  about through sacred takes a study  much more local flavor. holidays,  in  order  to  educational ensure  the  pursuits uninterrupted  of  Torah”  (Lamm  1989,  p.  and  123) academic  and,  by  Beyond  Jerusalem’s  general  recognition  as  a  holy  city  across  various  religious  3  Many considered the connection between the sanctifying act of teaching and  round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  Sabba nothingness”. to the other were—Heaven forefend—void even for one moment of our study of and meditation on  Beyond Jerusalem’s general recognition as a holy city across various religious and academic association, the very survival of the universe itself. For those who study in Jerusalem, however, the  4 contexts  (Dumper  2014),  key  passages  in  Judaism’s  sacred  textual  tradition   specifically  describe  holidays,  in  order  to  ensure  the  uninterrupted 4 study  of  Torah”  (Lamm  1989,  p.  123)  and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and  contexts (Dumper key passages in 5Judaism’s sacred textual tradition specifically describe cosmic security brought about through sacred educational pursuits takes a much more local flavor.  6,  the  light  7,  the  Jerusalem  as  the 2014), world’s  spiritual  center ,  its  most  beautiful  location of  the  world association, the very survival of the universe itself. For those who study in Jerusalem, how 3 rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “ 5 6 7 , the nothingness”.   Many considered the connection between the sanctifying act of teaching and learning  Jerusalem asJerusalem’s  thecreation world’s spiritual center ,of  itsas  most beautiful location , thereligious  light of the world 8 general  9  And  Beyond  recognition  a  holy  city  across  various  and  academic  origin  of  all  and  the  epicenter  the  connection  between  heaven  and  earth. while  cosmic security brought about through sacred educational pursuits takes a much more loca round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  Sabba and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic gesture  8 9 4   specifically  origin of(Dumper  all creation and thepassages  epicenter the connection between heaven and earth. And while contexts  2014),  key  in ofJudaism’s  sacred  textual  tradition describe  diverse Jewish communities may approach contemporary issues surrounding Jerusalem differently  Beyond  Jerusalem’s  general  recognition  as  a  holy  city  across  various  holidays,  in  order  to  ensure  the  uninterrupted  study  of  Torah”  (Lamm  religious  1989,  p.  and  123) a rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “regular  5,  its  6,  the  light  7,  the  diverse may approach contemporary issues surrounding Jerusalem differently Jerusalem  as  the communities world’s  spiritual  center most  beautiful  location of  the  world (e.g., Jewish interfaith  relations,  geopolitics,  security,  etc.),  nearly  all  share  a  common  understanding  of  4 contexts  (Dumper  2014),  key  passages  in Sabbaths  Judaism’s  sacred  textual  tradition   specifically  association, the very survival of the universe itself. For those who study in Jerusalem, howe round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  and  8  and  the  9  And  while  (e.g., interfaith relations, geopolitics, security, etc.), nearly all share common understanding origin  of  all  creation epicenter  of  the  connection  between  heaven  and  earth. Jerusalem as “uncontroversially and consensually ... holy” (Dumper 2014, p. 99), and as such worthy  5a Jerusalem  as  the  world’s  spiritual  center ,  its  most  beautiful  location6of ,  the  light  of  the  wo cosmic security brought about through sacred educational pursuits takes a much more local holidays,  in  order  to  ensure  the  uninterrupted  study  of  Torah”  (Lamm  1989,  p.  123)  and,  by  Jerusalem as “uncontroversiallyorigin  and consensually . . . holy” (Dumper 2014, p. 99), and as such worthy of the greatest security they can muster.    8 9  An diverse Jewish communities may approach contemporary issues surrounding Jerusalem differently  of  all  creation   and  the  epicenter  of  the  connection  between  heaven  and  earth. Beyond  Jerusalem’s  general  recognition  as  a  holy  city  across  various  religious  and  a association, the very survival of the universe itself. For those who study in Jerusalem, however, the  Despite the Talmud’s description of Jerusalem as a place of almost mystical safety (“a snake or  of theinterfaith  greatest security they can muster. (e.g.,  relations,  geopolitics,  security,  etc.),  nearly  all  share  a  common  understanding  of  4 diverse Jewish communities may approach contemporary issues surrounding Jerusalem di contexts  (Dumper  2014),  key  passages  in  Judaism’s  sacred  textual  tradition   specifically  cosmic security brought about through sacred educational pursuits takes a much more local flavor.  10 ),  however,  both  historically  and  at  present,  one  scorpion  injured  description anyone  in interfaith  Jerusalem” Despite never  the Talmud’s ofas  Jerusalem as spiritual  ageopolitics,  place of almost safetyall  (“a snake Jerusalem as “uncontroversially and consensually ... holy” (Dumper 2014, p. 99), and as such worthy  5,  its mystical 6a  (e.g.,  security,  etc.), beautiful  nearly  share  common  understa Jerusalem  the relations,  world’s  center location ,  the  light  of  the  wo Beyond  Jerusalem’s  general  recognition  as  a  holy  city  across  various  religious  and most  academic  10 , however, both historically and at present, one or scorpion never injured anyone in Jerusalem” 8 of the greatest security they can muster.    Jerusalem as “uncontroversially and consensually ... holy” (Dumper 2014, p. 99), and as such 4   specifically  origin  of  all  creation   and  the  epicenter  of  the  connection  between  heaven  and  earth.9  An contexts  (Dumper  2014),  key  passages  in  Judaism’s  sacred  textual  tradition describe  1    Torah (‫)תורה‬ can be translated as a verbal‐noun meaning “teaching”. It could rightly be interpreted in that  characteristic the Holy City that seems capablelocation of eclipsing that holiness is its7, nagging reputation of the greatest security they can muster.  Despite the Talmud’s description of Jerusalem as a place of almost mystical safety (“a snake or  5, diverse Jewish communities may approach contemporary issues surrounding Jerusalem dif 6,  the  light  Jerusalem  as  the  world’s  of spiritual  center its  most  beautiful  of   the  world the  sense here.    10 ),  however,  both  historically  Despite the Talmud’s description of Jerusalem as a place of almost mystical safety (“a  8 9 scorpion  never  injured  anyone  in  Jerusalem” and  at  present,  one  (e.g.,  interfaith  relations,  geopolitics,  security,  etc.),  nearly  all  share  a  common  understan origin  of  all  creation   and  the  epicenter  of  the  connection  between  heaven  and  earth.   And  while  2    Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor‐Albeck, p. 2, see other sources further cited  10 ),  however,  both  historically  and  at  pres scorpion  never  injured  anyone  in  Jerusalem” Jerusalem as “uncontroversially and consensually ... holy” (Dumper 2014, p. 99), and as such diverse Jewish communities may approach contemporary issues surrounding Jerusalem differently  in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei Rabbati, chp. 9, beg.).  1 1  Torah (‫)תורה‬ can be translated as a verbal‐noun meaning “teaching”. It could rightly be interpreted in that  of the greatest security they can muster.    be interpreted inof that sense here. 3 relations,  Torah ( ) can be translated as a verbal-noun meaningall  “teaching”. could rightly (e.g.,  interfaith  geopolitics,  security,  etc.),  nearly  share  a Itcommon  understanding    Nefesh HaChaim 4:11.  2 1    Torah (‫)תורה‬ can be translated as a verbal‐noun meaning “teaching”. It could rightly be interpret Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor-Albeck, p. 2, see other sources further cited in footnote); 4    For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc.  Despite the Talmud’s description of Jerusalem as a place of almost mystical safety (“a s sense here.    Jerusalem as “uncontroversially and consensually ... holy” (Dumper 2014, p. 99), and as such worthy  Tanhuma (Buber ed.), Bereshit 5; Mishlei sense here.  Rabbati, chp.  9, beg.). 2    Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor‐Albeck, p. 2, see other sources further cited  5    Tanchuma Kedushim 10.    injured  anyone  in  Jerusalem” 10 ),  however,  both  historically  and  at  prese of the greatest security they can muster.    scorpion  never  3 Nefesh HaChaim 4:11. 2    Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor‐Albeck, p. 2, see other sources fur 6    Talmud Bavli, Kidushin 49b.    4 in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei Rabbati, chp. 9, beg.).  Despite the Talmud’s description of Jerusalem as a place of almost mystical safety (“a snake or  For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc. in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei Rabbati, chp. 9, beg.).  3 5  Nefesh HaChaim 4:11.  7    Bereshit Rabba 59.  1    Torah (‫)תורה‬ can be translated as a verbal‐noun meaning “teaching”. It could rightly be interprete Tanchuma 10.in  Jerusalem” 10 ),  however,  both  historically  and  at  present,  one  scorpion  never  injured Kedushim anyone  3    Nefesh HaChaim 4:11.  6

8    Zohar, II, 1867, p. 222; III, p. 131.  Talmud Bavli, Kidushin 49b.     For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc.  sense here.    4    For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc.  7 Bereshit Rabba 59. 9    Talmud Bavli, Brachot 27a.  2    Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor‐Albeck, p. 2, see other sources furt  8  Tanchuma Kedushim 10.    5 Torah (‫)תורה‬ can be translated as a verbal‐noun meaning “teaching”. It could rightly be interpreted in that  Zohar, II, 1867, p. 222; III, p. 131.     Tanchuma Kedushim 10.    10    Talmud Bavli, Yoma 21a.  6    Talmud Bavli, Kidushin 49b.    in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei Rabbati, chp. 9, beg.).  9 6    Talmud Bavli, Kidushin 49b.    sense here.    Talmud Bavli, Brachot 27a. 3    Nefesh HaChaim 4:11.  7 10   Bereshit Rabba 59.  Talmud Bavli, Yoma 21a. 7    Bereshit Rabba 59.  Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 (ed. Theodor‐Albeck, p. 2, see other sources further cited  4    For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc.  8    Zohar, II, 1867, p. 222; III, p. 131.  8    Zohar, II, 1867, p. 222; III, p. 131.  in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei Rabbati, chp. 9, beg.).  5    Tanchuma Kedushim 10.    9    Talmud Bavli, Brachot 27a.  9    Talmud Bavli, Brachot 27a.  Nefesh HaChaim 4:11.  6    Talmud Bavli, Kidushin 49b.    10    Talmud Bavli, Yoma 21a.  10    Talmud Bavli, Yoma 21a.  For example, see such central sacred texts as Mishnah, Talmud Bavli, Zohar, etc.  7    Bereshit Rabba 59.  Tanchuma Kedushim 10.    8    Zohar, II, 1867, p. 222; III, p. 131.  Talmud Bavli, Kidushin 49b.    9    Talmud Bavli, Brachot 27a.  Bereshit Rabba 59. 

4

  

1

  

2

      5    6    7    3 4

5

10

Religions 2019, 10, 23

3 of 11

as a dangerous one. Among “at least 118 separate conflicts in and for Jerusalem during the past four millennia”, (Cline 2004, p. 2) each year on Tish B’Av, the Jewish community mourns in remembrance of what they consider the worst among them: the destruction of the Holy City and its temple, first at the hands of the Babylonians in 586 BCE and again in 70 CE by the Romans under Titus. This mournful remembrance is made all the more poignant by rabbinic commentaries that explain why these catastrophes ever took place. Both Rebbi Natan’s commentary11 and Eichah Rabbah12 claim that the cause of Jerusalem’s destruction in both instances as Israel’s abandonment of Torah study. Contemporary rabbinic commentary continues to see uninterrupted religious education as crucial to the security of the Jewish people in a markedly literal sense, even claiming that its abandonment was what “brought about the European Holocaust” (Selengut 1994, p. 247). With both the weight of the cosmos and the safety of the Jewish people resting on their shoulders, it is not small wonder that many orthodox Jewish communities in Jerusalem pursue their studies quite literally as though their lives depended on it. Those within such communities tend to take one of two main approaches to contributing to Jerusalem’s security in this religiously-motivated way. On the one hand, religious-Zionists believe that both Torah study and practical military defense are equally necessary parts of Jerusalem’s security. Under Rav Kook in the early 20th century, many religious-Zionists took the stance that “the metaphysical and tangible criteria for Israel’s survival” were “inextricably fused” (Cohen 2012, p. 43). As such, both active participation in religious education as well as military service were not only permissible, but seen as religious obligations for the orthodox community as a whole (Cohen 2007). While this position may not be as extreme as the haredi stance outlined below, it still acknowledges the indispensable role of religious education to both the sanctity and security of Jerusalem as a holy place. The haredi, or Ultra-Orthodox, view “maintains that Israel’s security remains absolutely dependent upon God’s will, and hence entirely contingent upon the transcendental forces over which He alone exercises sway” (Cohen 2012, p. 43). As such, the haredi contribution to Jerusalem’s security is through Torah study alone with the understanding that “diligent study constitutes Israel’s primary lifeline” and that, “by comparison, all conventional agencies of protection must be deemed totally irrelevant” (Cohen 2012, p. 43). In this sense, those who participate in religious education believe that “they contribute as much (if not more) than do soldiers to national survival” (Cohen 2012, p. 44) and that “if the government2  of  11  Religions 2019, 10, x FOR PEER REVIEW    knew how much [Torah] students protect the state’s well-being through their study, it would put guards capacity  for  consecration  among  religious  Jewish  education’s  most  transcendent  and  in the schools, This  making sure that Torah study isis never interrupted” (Selengut 1994, p. 245). defining characteristics. The Hebrew word for “education”, chinuch ( ‫חניוך‬ ), is derived from a root that  This has implications with regard to the dual definition of chinuch ( ) as both “education” “implies the initial entry of a person or an object into a trade or path that is his destiny”. As such,  and “consecration”. Rabbi Shach, a prominent voice in haredi Jerusalem, posited that the security of the Jewishfrom this etymological perspective, at least, the consecratory power of education extends beyond the  people in Jerusalem had more to do with Torah study than even the land itself. Because human sphere, referring just as much “to the education of a child” as to “the consecration of the altar  Abraham “possessed the Torah in Haran (i.e., before entering the Holy Land)”, the Jews “became an in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as chinuch  everlasting people before [they] had the ‘land of Israel’ or ‘territories’”. This stance suggests that the (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4)  Holy Land owes both its security and its sanctity in some degree to the religious education realized which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 1965, p.  within its precincts. Rabbi Shach’s idea, namely, that “other than the Torah we have no security” (Doron 46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  through  13 and 1988, p. 504) is supported bothReligions 2019, 10, x FOR PEER REVIEW  within the Jewish scriptural canon by Peter’s assertion that a   chinuch (‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro  holy city owes much of its sanctity to the religious education realized therein (Peters 1986). 1965).  This  of capacity  for exegesis consecration  is pedigree among  religious  education’s  most  transcend In this sense, “based upon passages rabbinic whose stretchesJewish  back for almost One way in which Jewish education, or chinuch ( ‫)חניוך‬, manifests its consecratory capacity is by  defining characteristics. The Hebrew word for “education”, chinuch ( ‫))חניוך‬, is derived from a  2000 years” (Cohen 2012, p. 44), the educative and consecratory dimensions of Judaic chinuch ( playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought  contribute(most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos  both to the sanctity“implies the initial entry of a person or an object into a trade or path that is his destiny”.  of Jerusalem itself as well as the physical security of those who live from this etymological perspective, at least, the consecratory power of education extends be there. So intertwined are education’s dual capacities for both consecration and securitization that, at depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to  human sphere, referring just as much “to the education of a child” as to “the consecration of 1 2  “the sustenance of existence by Torah is achieved by Israel’s  least in this haredi interpretation of Jerusalem’s sanctity and security, they are hardly distinguishable. have used Torah   to create the universe, in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, a study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in this world,  (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 19 including  “millions  of  holy,  supramundane  worlds”  is  made  “conditional  upon  man’s  study  of  which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 11 Avot de Rebbi Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are  Natan 1:2. 46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  12 Eichah Rabbah (ed. Buber, 1:20, pp. 92–93). instrumental in safeguarding the security of all creation on the broadest scale they could illustrate.    13 Avot de Rebbi Natan (1:2) claims that chinuch ( ‫חניוך‬ ), enables these “hallowed phases of reality to achieve their holiness in full”  neglecting Torah study was the cause of Jerusalem’s destruction, while Eichah Rabbah “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end  (ed. Buber, 1:20, pp. 92–93) maintains that it was the result of having neglected both the teaching and learning of Torah. 1965).  to the other were—Heaven forefend—void even for one moment of our study of and meditation on  One way in which Jewish education, or chinuch (‫)חניוך‬, manifests its consecratory capac Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and  playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic nothingness”.3  Many considered the connection between the sanctifying act of teaching and learning  (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic gesture  depends on mankind’s perpetual engagement in the process of Torah study. While God is be rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “regular  have used Torah1  to create the universe,2  “the sustenance of existence by Torah is achieved b round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  Sabbaths  and 

Religions 2019, 10, 23

4 of 11

This connection between education, sanctity, and security runs deeply through the sacred texts and contemporary rabbinic commentary that inform Jerusalem’s orthodox Jewish religious education. While this connection has been the subject of a rich legacy of research, little has been done to illustrate how those who daily participate in Orthodox Jewish religious education today implement and experience it. As such, this paper explores how the unique relationship between sanctity, religious education and security affect Orthodox Jews in contemporary Jerusalem yeshivot. 2. Methods In order to understand how the relationship between sanctity, education, and security in Jerusalem affected the lived experience of yeshiva students there, I enrolled as a student-researcher in two orthodox yeshivot in Jerusalem. While enrolled over the course of seven months, I attended daily classes from morning until late into the night, studied with various learning partners (khavrusa) and conducted dozens of one-on-one interviews with students and rabbis. At the first yeshiva, Merkaz David, I conducted eight interviews with students and another eight with rabbis. Each lasted approximately one hour and included semi-structured questions about sacred dimensions of yeshiva study generally. At Or Akiva, I conducted another five student interviews and nine with rabbis. Through daily observation, active participation in the community (Adler and Adler 1987; Fetterman 2010 qualitative interviews (Kvale and Brinkmann 2009), and detailed field notes (Emerson et al. 2011), in short, an ethnographic process, I gained intimate glimpses into the daily life of yeshiva students and their teachers. By coming “to understand and be attentive to the feelings of another on their terms” (Mills and Morton 2013), I invited community members to teach me from their point of view (Spradley 2016). As part of my yeshiva studies, I also immersed myself in Judaism’s sacred texts, studying the Babylonian Talmud, Tanakh, Mishnah, and other texts in the Jewish canon in their original Hebrew and Aramaic. In gathering fieldwork data, I followed commonly accepted qualitative research standards including member checking, transcript review, prolonged engagement, triangulation of data, progressive subjectivity checks, maintenance of an audit trail, and persistent observation and thick description (Lincoln and Guba 1985). I analyzed interview transcripts and field note journal entries in NVivo, coding them thematically. My position and role as student-researcher within these yeshivot was a delicate balance between Insider and Outsider. As I am not Jewish, I could not become an Insider without converting, which I was clear from the outset was not my intention. At the same time, in order to deeply investigate the community, I needed near-Insider access to lessons, interviews, and other rituals and gatherings. In speaking with yeshiva leadership, we addressed this issue by the clothes I wore to daily study. Students and rabbis wore black suits, white shirts and kippas to yeshiva each day. In order to stand apart so that all students and rabbis would instantly recognize me as a non-student, I wore a blue tweed suit coat, brown trousers and a blue shirt with a tie. This showed, they explained, that I respected the sanctity of the space while also communicating that I was not a traditional student. In order to show that I was welcome in these sacred precincts, however, I was also invited to wear a kippa. As a traditional outward symbol of Jewish religiosity, my wearing of the kippa showed that I was welcome in the space and was respectful of its sanctity, even though the rest of my costume communicated that I was neither an Insider nor interested in converting to become one. As such, my position was neither Insider nor Outsider, but a blended, welcome participant-observer. My non-Jewish status was problematic in the initial stages of the study. I approached over 50 yeshivot in Jerusalem to propose this study and only three agreed to grant me access. Due to the sanctity of the educative process conducted in these communities, this exclusivity is understandable. However, because I speak Hebrew, have a traditionally Jewish name and am of the proper age (18–30) and gender of traditional yeshiva students in these orthodox communities, I was granted preliminary access. Unfortunately, had I been a woman, yeshiva leadership informed me, I would simply not have been granted access to these communities at all. By the same token, had I sought to ask these same questions in a more modern, all-female yeshiva, I would have encountered the same problem in

instrumental in safeguarding the security of all cr “The undoubted truth”, wrote Rabbi Chaim  to the other were—Heaven forefend—void even f Torah, then immediately all the upper and lower w Religions 2019, 10, 23 5 of 11 nothingness”.3  Many considered the connection b and the security of the cosmos as a literal, instrum Religions 2019, 10, x FOR PEER REVIEW  5  of  Religions 2019, 10, x FOR PEER REVIEW    5  of  11 5  of  11  Religions 2019, 10, x FOR PEER REVIEW    Religions 2019, 10, x FOR PEER REVIEW      5  of  11 11  rich in meaning. Rabbi Chaim himself took this c Religions 2019, 10, x FOR PEER REVIEW    5  of  11  Religions 2019, 10, x FOR PEER REVIEW    those communities. Because of a strict separation between reverse and men 5  of  11 not been granted access  to Religions 2019, 10, x FOR PEER REVIEW  5  5  of of  11 11  between men and women during prayer and study in these particular orthodox Jewish communities,  between men and women during prayer and study in these particular orthodox Jewish communities,  between men and women during prayer and study in these particular orthodox Jewish communities,  between men and women during prayer and study in these particular orthodox Jewish communities,  round‐the‐clock  shifts ethnographic (mishmarot)  of  students  e Religions 2019, 10, x FOR PEER REVIEW    and women during prayer and study in these particular orthodox Jewish communities, between men and women during prayer and study in these particular orthodox Jewish communities,  between men and women during prayer and study in these particular orthodox Jewish communities,  ethnographic research among them seems to consistently encounter this significant limitation.    ethnographic research among them seems to consistently encounter this significant limitation.    ethnographic research among them seems to consistently encounter this significant limitation.    rthodox Jewish communities,  ethnographic research among them seems to consistently encounter this significant limitation.    between men and women during prayer and study in these particular orthodox Jewish communities,  research among them seems to consistently encounter this significant limitation. holidays,  in  order  to  ensure  the  uninterrupted ethnographic research among them seems to consistently encounter this significant limitation.       leadership  ethnographic research among them seems to consistently encounter this significant limitation.  After  prolonged  engagement  with  the  students,  I of earned  the  trust  of  yeshiva  leadership  After  prolonged  engagement  with  the  students,  I students,  earned  the  trust  of  yeshiva  leadership  as  I  as  I  as as  ethnographic research among them seems to consistently encounter this significant limitation.  between men and women during pray prolonged  engagement  the  students,  I association, the very survival of the universe itsel earned  the  trust  of  yeshiva  leadership  After  prolonged  engagement  with  the  I  earned  the  trust  of  yeshiva  I  I  is significant limitation.    After  After prolonged engagement with thewith  students, I earned the trust yeshiva leadership as I showed After  prolonged  engagement  with  the  students,  I  earned  the  trust  of  yeshiva  leadership  as  I  After  prolonged  engagement  with  the  students,  I  earned  the  trust  of  yeshiva  leadership  as  I  showed no interest or ulterior motive outside that of my primary investigation. My presence in the  After  prolonged  engagement  students,  I  earned  the  trust My of  yeshiva  leadership  as  I  showed no interest or ulterior motive outside that of my primary investigation. My presence in the  ethnographic research among them se showed no interest or ulterior motive outside that of my primary investigation. My presence in the  ust  of  yeshiva  leadership  as showed no interest or ulterior motive outside that of my primary investigation. My presence in the  I or no interest ulterior motive outsidewith  thatthe  of my primary investigation. presence in the schools cosmic security brought about through sacred edu showed no interest or ulterior motive outside that of my primary investigation. My presence in the  showed no interest or ulterior motive outside that of my primary investigation. My presence in the  showed no interest or ulterior motive outside that of my primary investigation. My presence in the  schools had little influence on the content of lessons or the study practices of students, as my position  schools had little influence on the content of lessons or the study practices of students, as my position  After  prolonged  schools had little influence on the content of lessons or the study practices of students, as my position  stigation. My presence in the  schools had little influence on the content of lessons or the study practices of students, as my position  had little influence on the content of lessons or the study practices of students, as my position as engagement  wit schools had little influence on the content of lessons or the study practices of students, as my position  schools had little influence on the content of lessons or the study practices of students, as my position  Beyond  Jerusalem’s  general  recognition  as  a schools had little influence on the content of lessons or the study practices of students, as my position  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  showed no interest or ulterior motive  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  ces of students, as my position  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  student-research most closely resembled that of a newcomer to the yeshiva. As such, my presence as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  as student‐research most closely resembled that of a newcomer to the yeshiva. As such, my presence  contexts  (Dumper  2014), the key  passages  in  Judais was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  schools had little influence on the conte was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  yeshiva. As such, my presence  was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted normal was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  5, as  was largely ignored by the rabbis during lessons. Interviews, as a rule, never interrupted the normal  schedule  those  involved  in  daily  study.  this  sense,  it  was  my  goal  throughout  to  Jerusalem  the  world’s  spiritual  center its  mo schedule  of  those  involved  in  daily  study.  In sense, this  sense,  it  was  my  goal  throughout  to  be to  as be  as student‐research most closely resem schedule  of involved those  involved  in  daily  study.  In it this  sense,  it throughout was  my  goal  throughout  never interrupted the normal  schedule  of of  those  involved  in  daily  study.  In In  this  sense,  it as  was  my  goal  throughout  to as  be be  as  schedule of those inin  daily study. In this was my goal to be asto  unobtrusive schedule  of  those  involved  daily  study.  In  this  sense,  it  was  my  goal  throughout  be  as  schedule  of  those  involved  in  daily  study.  In  this  sense,  it  was  my  goal  throughout  to  be  as  schedule  of  those  involved  in  daily  study.  In  this  sense,  it  was  my  goal  throughout  to  be  as  8 unobtrusive  as  possible  throughout  the  course  of  my  fieldwork.  In  this  way,  I  designed  my  unobtrusive  as  possible  possible  throughout  the  course  of  my  fieldwork.  In  this  way,  I  designed  my  was largely ignored by the rabbis duri as  possible  throughout  the  course  of  my  fieldwork.  In  this  way,  I fieldwork designed  my  my  my  goal  throughout  to unobtrusive  be  as  unobtrusive  as throughout  possible  throughout  the  course  of  my In of  fieldwork.  In  this  way,  I  designed  origin  all  creation and  the  epicenter  of  the  co as possible throughout the course of my fieldwork. In this way, I designed my ethnographic unobtrusive  as  the  course  of  my  fieldwork.  this  way,  I  designed  my  unobtrusive  as possible  possible  throughout  the  course  of  my  fieldwork.  In  this  way,  designed  my  unobtrusive  as  throughout  the  course  of  my  fieldwork.  In  this  way,  I  I designed  my  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  schedule  of  those  involved  in  daily  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  In  this  way,  I  designed  my  to have minimal impact on their daily lives of study participants, reducing the potential negative diverse Jewish communities may approach conte ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  ethnographic fieldwork to have minimal impact on their daily lives of study participants, reducing  the potential negative impact of this research project on them.    the potential negative impact of this research project on them.    unobtrusive  as  possible  throughout  the potential negative impact of this research project on them.     study participants, reducing  the potential negative impact of this research project on them.    impact of this research project on them. the potential negative impact of this research project on them.    (e.g.,  the potential negative impact of this research project on them.  the potential negative impact of this research project on them.      interfaith  relations,  geopolitics,  security,  et ethnographic fieldwork to have minim Jerusalem as “uncontroversially and consensually 3. On Jewish Education in Jerusalem  3. On Jewish Education in Jerusalem  3. On Jewish Education in Jerusalem  3. On Jewish Education in Jerusalem 3. On Jewish Education in Jerusalem  the potential negative impact of this re 3. On Jewish Education in Jerusalem  3. On Jewish Education in Jerusalem  3. On Jewish Education in Jerusalem  of the greatest security they can muster.    Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state-of-the-art facilities of Israel’s Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Jerusalemite religious education spans a spectrum from the state‐of‐the‐art facilities of Israel’s  Despite the Talmud’s description of Jerusalem 3. On Jewish Education in Jerusalem  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  ‐of‐the‐art facilities of Israel’s  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  flagship Hebrew University, to the ascetic lifestyles of Eastern Orthodox monks, to Islamic madrassas  scorpion  never  injured  anyone  in  Jerusalem” 10 )   the throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  (‫)ﻣﺪﺍﺭﺱ‬ throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  (‫)ﻣﺪﺍﺭﺱ‬   throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  ((‫)ﻣﺪﺍﺭﺱ‬ )  throughout Old City and East Jerusalem. Jewish religious education inJerusalemite religious education s Jerusalem that x monks, to Islamic madrassas  (‫)ﻣﺪﺍﺭﺱ‬   throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  (‫)ﻣﺪﺍﺭﺱ‬   (‫)ﻣﺪﺍﺭﺱ‬ throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that 

(‫)ﻣﺪﺍﺭﺱ‬  throughout the Old City and East Jerusalem. Jewish religious education in Jerusalem that  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  flagship Hebrew University, to the asc departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or s education in Jerusalem that  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  departs from an exclusive focus on Talmudic study often has ties to the Jewish Enlightenment, or  1just  haskalah  ,  in  which  the  idea  of  teaching  more  than  just  Torah  (‫)תורה‬   in  Jewish  schools  was  haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of  teaching  more  than  just  Torah    in  Jewish  schools  was  haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of  teaching  more  than  Torah  (‫)תורה‬   in  Jewish  schools  was      Torah (‫)תורה‬ can be translated as a verbal‐noun me haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of  teaching  more  than  just  Torah  (‫)תורה‬   in  Jewish  schools  was  (‫)ﻣﺪﺍﺭﺱ‬  schools  throughout the Old City and  haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of  teaching  more  than  just  Torah  (‫)תורה‬   (‫)תורה‬ in  Jewish  schools  was  was  haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of  teaching  more  than  just  Torah  (‫)תורה‬ in  Jewish  schools  haskalah ( ), in which the idea of teaching more than just Torah ( ) in Jewish schools was the Jewish Enlightenment, or  haskalah  (‫)הסקלה‬,  in  which  the  idea  of  teaching  more  than  just  Torah  (‫)תורה‬  in  Jewish  was  14 15  14 14This movement also included Hirsch’s torah im derekh aretz concept  15 14  This movement also included Hirsch’s torah im derekh aretz concept  14 15 14 15 15 introduced.   This movement also included Hirsch’s torah im derekh aretz concept  (‫ארץ‬ ‫דרך‬ ‫עם‬ ‫)תורה‬ , 14 introduced. (‫ארץ‬ ‫דרך‬ ,   introduced. (‫ארץ‬ ‫דרך‬ ‫עם‬ ‫)תורה‬ introduced. This movement also included Hirsch’s torah im derekh aretz concept  (‫ארץ‬ ‫דרך‬ ‫עם‬ ‫)תורה‬ ,   14 15   This introduced.   movement This movement also included Hirsch’s torah im derekh aretz concept  (‫ארץ‬ ‫דרך‬ ,   ,15, 15  (‫)תורה‬  in  Jewish  schools  was  introduced.   This movement also included Hirsch’s torah im derekh aretz concept  ‫דרך‬ ‫)תורה עם‬ also included Hirsch’s torah im derekh aretz concept ( ‫דרך‬ sense here.    departs from an exclusive focus on Ta introduced.   This movement also included Hirsch’s torah im derekh aretz concept  (‫ארץ‬ ‫ארץ( עם‬ ‫עם)תורה‬ ,), ‫)תורה‬ which proposed that religious and secular topics could and in some cases should be taught together  which proposed that religious and secular topics could and in some cases should be taught together  15 2 which proposed that religious and secular topics could and in some cases should be taught together  haskalah  (‫)הסקלה‬ ,  in  which  the  idea  of which proposed that religious and secular topics could and in some cases should be taught together  tz concept  (‫דרך ארץ‬ ‫עם‬which proposed that religious and secular topics could and in some cases should be taught together  ‫)תורה‬ ,which proposed that religious and secular topics could and in some cases should be taught together   which proposed that religious and secular topics could and in some cases should be taught together  which proposed that religious and secular topics could and in   some cases should be taught together Zohar II, p. 161a. (Terumah); Cf. Bereshit Rabbah 1:4 ( in a traditionally Jewish educational environment, like the  ‫ישבה‬   (yeshiva). At present, education that  in a traditionally Jewish educational environment, like the  ‫ישבה‬  in footnote); Tanhuma (Buber ed.), Bereshit 5; Mishlei (yeshiva). At present, education that  14  This movement also incl in a traditionally Jewish educational environment, like the  ‫ישבה‬   (yeshiva). At present, education that  in a traditionally Jewish educational environment, like the  ‫ישבה‬   (yeshiva). (yeshiva). At present, education that  introduced. ‫ישבה‬ (yeshiva). At present, education that  in a traditionally Jewish educational environment, like the  ‫ישבה‬  ‫ישבה‬ (yeshiva). At present, education that  ses should be taught together  in a traditionally Jewish educational environment, like the    (yeshiva). At present, education that  in ain a traditionally Jewish educational environment, like the  traditionally Jewish educational environment, like the At present, education that involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  3 involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  va). At present, education that  involves Talmudic and academic topics falls under the auspices of Israel’s State Religious Education  involves Talmudic and academic topics falls under the auspices Israel’s Statewhich proposed that religious and sec Religious Education     of Nefesh HaChaim 4:11.  (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  4   modern (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  in a traditionally Jewish educational en (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  el’s State Religious Education  (SRE), which itself has multifaceted and interrelated religious, modern and nationalistic educational  (SRE), which itself has multifaceted and interrelated religious, and nationalistic educational For example, see such central sacred texts as Mishna 16    16 goals for its students. goals for its students.   16     16 16    16 16 16 goals for its students. goals for its students. 5 goals for its students.     involves Talmudic and academic topic        and nationalistic educational  goals for its students. goals goals for its students. for its students.  in    Tanchuma Kedushim 10.    many  There  is,  is,  in  short,  no no  one  model  of  Jewish  education  in  Jerusalem.  There  are,  instead,  There  is,  in  short,  no  one  model  of  Jewish  education  Jerusalem.  There  are,  instead,  many  There  in  short,  one  model  of  Jewish  education  in  Jerusalem.  There  are,  instead,  many  There  is,  short,  no  one  model  of  Jewish  in  Jerusalem.  There  are,  instead,  many  There  is,  short,  no  one  model  of  Jewish  education  in  Jerusalem.  There  are,  instead,  many  (SRE), which itself has multifaceted an There  is,  in is,  short,  no  one  model  of  Jewish  education  in  Jerusalem.  There  are,  instead,  many  There  in in  short,  no  one  model  of  Jewish  education  in  Jerusalem.  There  are,  instead,  many  6 education  There is, in  in short, no one model of Jewish education in Jerusalem. There are, instead, many   Talmud Bavli, Kidushin 49b.    multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  16 multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  em.  There  are,  instead,  many  multifaceted Jewish educational movements that shape the aims, methods and structures of Jewish  multifaceted Jewish educational movements that shape the aims, methods andgoals for its students. structures of Jewish     7    Bereshit Rabba 59.  education,  to  which  yeshivot  (‫)ישבות‬   are  exception.  Outside  of  the  SRE  system  are are  the  Haredim  education,  to  which  yeshivot  (‫)ישבות‬  no  are  no  exception.  Outside  of  the  SRE  system  are  the  Haredim  education,  to  which  yeshivot  (‫)ישבות‬   are  no  exception.  Outside  of  the  SRE  system  the  Haredim  education,  to  which  yeshivot  (‫)ישבות‬   are  no  exception.  Outside  of  the  SRE  system  are  the  Haredim  education,  to  which  yeshivot  (‫)ישבות‬   are  no  exception.  Outside  of  the  SRE  system  are  the  Haredim  There  is,  in  short,  no  one  model education,  to  which  yeshivot  (‫)ישבות‬   are  exception.  the  SRE  system  are  the  Haredim  hods and structures of Jewish  education,  to  which   no  are  no  exception.  of system the  SRE  are  the  Haredim  education, to which yeshivot ( yeshivot  ) are(‫)ישבות‬ no exception. Outside ofOutside  theof  SRE aresystem  the Haredim 8Outside      Zohar, II, 1867, p. 222; III, p. 131.  (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational  (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational  (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational  (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational  , who both seek to function independent of the State of Israel, and embrace an educational  multifaceted Jewish educational move (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational    SRE  system  are  (‫)חרדים‬ the  Haredim  (‫)חרדים‬ , who both seek to function independent of the State of Israel, and embrace an educational  (philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  ), who both seek to function independent of the State Israel, and embrace an educational 9 of   Talmud Bavli, Brachot 27a.  philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  education,  to  which  yeshivot  (‫)ישבות‬  a philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits   and embrace an educational  philosophy that tends to either exclude, or at the very least heavily de‐emphasize, academic pursuits  philosophy that tends to either exclude, or at the very least heavily de-emphasize, academic pursuits 10    Talmud Bavli, Yoma 21a.  outside of daily Talmudic study. Apart from being a center for the Haredim  (‫)חרדים‬ , Jerusalem is also  outside of daily Talmudic study. Apart from being a center for the Haredim  (‫)חרדים‬ , Jerusalem is also  outside of daily Talmudic study. Apart from being a center for the Haredim  (‫)חרדים‬ , Jerusalem is also  outside of daily Talmudic study. Apart from being a center for the Haredim  (‫)חרדים‬ , Jerusalem is also  outside of daily Talmudic study. Apart from being a center for the Haredim  (‫)חרדים‬ , Jerusalem is also  , who both seek to function ind outside of daily Talmudic study. Apart from being a center for the Haredim  , Jerusalem is also  emphasize, academic pursuits  (‫)חרדים‬ , Jerusalem is also  outside ofoutside of daily Talmudic study. Apart from being a center for the Haredim  daily Talmudic study. Apart from being a center for the Haredim (‫)חרדים‬ ( (‫)חרדים‬ ), Jerusalem is a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  17 a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  philosophy that tends to either exclude a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  a center for visiting yeshiva students from abroad, many of whom come in their gap year for intensive  edim  (‫)חרדים‬, Jerusalem is also  also a center for visiting yeshiva students from abroad, many of whom come in their gap year for 17 yeshiva study.   Some Jerusalem yeshivot are kiruv  (‫)קירוב‬   oriented, inviting ba’ale tshuva  (‫תשובה‬ ‫)בעלי‬      yeshiva study.   Some Jerusalem yeshivot are kiruv  (‫)קירוב‬   oriented, inviting ba’ale tshuva  (‫תשובה‬ ‫)בעלי‬ 17  Some Jerusalem yeshivot are kiruv  yeshiva study. (‫)קירוב‬   oriented, inviting ba’ale tshuva  (‫תשובה‬ ‫)בעלי‬ 17 17 17  Some Jerusalem yeshivot are kiruv  17  Some Jerusalem yeshivot are kiruv  17 yeshiva study.   Some Jerusalem yeshivot are kiruv  oriented, inviting ba’ale tshuva  yeshiva study. (‫)קירוב‬  kiruv oriented, inviting ba’ale tshuva  (‫תשובה‬ ‫)בעלי‬  (‫תשובה‬ outside of daily Talmudic study. Apar yeshiva study.  (‫)קירוב‬ (‫תשובה‬ ‫)בעלי)בעלי‬   ‫)בעלי‬ in their gap year for intensive  yeshiva study. Some Jerusalem yeshivot are kiruv  (‫)קירוב‬   oriented, inviting ba’ale tshuva  (‫תשובה‬     intensive yeshiva study. Some Jerusalem yeshivot are(‫)קירוב‬ (oriented, inviting ba’ale tshuva  )  oriented, inviting ba’ale tshuva to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ a center for visiting yeshiva students fro to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ ting ba’ale tshuva  to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ (‫תשובה‬ ‫)בעלי‬ to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study toward re‐ (familiarization with traditional Jewish values and worldviews. Many of these institutions can also  ) to return from secular Judaism back to orthodoxy, orienting traditional Talmudic study familiarization with traditional Jewish values and worldviews. Many of these institutions can also  familiarization with traditional Jewish values and worldviews. Many of these institutions can also  17  Some Jerusalem yeshiv familiarization with traditional Jewish values and worldviews. Many of these institutions can also  familiarization with traditional Jewish values and worldviews. Many of these institutions can also  yeshiva study. familiarization with traditional Jewish values and worldviews. Many of these institutions can also  al Talmudic study toward re‐ familiarization with traditional Jewish values and worldviews. Many of these institutions can also  have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬   and  toward re-familiarization with traditional Jewish values and worldviews. Many of these institutions have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬   and  have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬   and  have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah    and  have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬ permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  to return from secular Judaism back to have  separate  but but related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬ and   and   of these institutions can also  have  separate  but  related  Zionist  agendas,  inviting  visiting  students  to  make  aliyah  (‫)עלייה‬ permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  can also have separate related Zionist agendas, inviting visiting students to make aliyah (  and  )  (‫)עלייה‬ permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  ((‫)עלייה‬ ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  (permanently ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  s  to  make  aliyah permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder    and  permanently immigrate to the State of Israel. Even more closely related to the State of Israel are hesder  and immigrate to the State of Israel. Even more closely related familiarization with traditional Jewish to the State of Israel (‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  18  These few examples serve to illustrate the complex and multifaceted  18  These few examples serve to illustrate the complex and multifaceted  religious Zionist framework. ( ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  religious Zionist framework. 18 (are ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  have  separate  study but  related  Zionist  ag ( ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  to the State of Israel are hesder  ( ‫חסדר‬ ) yeshivot, which combine Israel’s mandatory military service with Talmudic study within a  hesder ) yeshivot, which combine Israel’s mandatory military service with Talmudic religious Zionist framework.   These few examples serve to illustrate the complex and multifaceted  18  These few examples serve to illustrate the complex and multifaceted  18 18 18 nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  18 nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  religious Zionist framework. religious Zionist framework.   These few examples serve to illustrate the complex and multifaceted  permanently immigrate to the State of  religious Zionist framework.   These few examples serve to illustrate the complex and multifaceted  religious Zionist framework.   These few examples serve to illustrate the complex and multifaceted  with Talmudic study within a  within a religious Zionist framework. These few examples serve to illustrate the complex and nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  part.  part.  nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  (‫חסדר‬ ) yeshivot, which combine Israel nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  he complex and multifaceted  nature of Jerusalem’s Jewish education, of which the two communities outlined here are only a small  multifaceted nature of Jerusalem’s Jewish education, of which the two communities outlined here are part.  In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  18  These f part.  part.  religious Zionist framework. In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  part.  outlined here are only a small  part.  only a small part. called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  nature of Jerusalem’s Jewish education In the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  In theIn the course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools  course of my ethnographic fieldwork, I studied in three orthodox Jewish religious schools Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  part.  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  odox Jewish religious schools  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea  called yeshivot (singular, yeshiva). The first of these was Merkaz David. Located on the border of Mea 20–29. While many of its students had come from abroad to study there for only a year or two, one  20–29. While many of its students had come from abroad to study there for only a year or two, one  20–29. While many of its students had come from abroad to study there for only a year or two, one  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  Located on the border of Mea  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 male students aged  Shearim, one of Jerusalem’s most orthodox neighborhoods, it houses nearly 70 maleIn the course of my ethnographic  students aged elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  20–29. While many of its students had come from abroad to study there for only a year or two, one  20–29. While many of its students had come from abroad to study there for only a year or two, one  called yeshivot (singular, yeshiva). The  20–29. While many of its students had come from abroad to study there for only a year or two, one  nearly 70 male students aged  20–29. While many of its students had come from abroad to study there for only a year or two, one  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  Shearim, one of Jerusalem’s most orth elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught  re for only a year or two, one  into the night. Daily study included three to five classes spread throughout the day between which  into the night. Daily study included three to five classes spread throughout the day between which  into the night. Daily study included three to five classes spread throughout the day between which  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  14 20–29. While many of its students had these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  program. Nine rabbis taught  these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late  (Feiner 2002; Schweid 2002). 15 (Ayalon and Abraham 1998). into the night. Daily study included three to five classes spread throughout the day between which  into the night. Daily study included three to five classes spread throughout the day between which  elite group enrolled for three to four  into the night. Daily study included three to five classes spread throughout the day between which  m six in the morning until late  into the night. Daily study included three to five classes spread throughout the day between which  14 14 (Feiner 2002; Schweid 2002).  16   14 (Feiner 2002; Schweid 2002).  (Gross 2002).    (Feiner 2002; Schweid 2002).  these young men six days a week (exc ghout the day between which  15  (Ayalon and Yogev 1998).  15  (Ayalon and Yogev 1998).  17 15 (Berger 1997).   (Ayalon and Yogev 1998).  14 14 14 14 18 16    (Feiner 2002; Schweid 2002).   (Feiner 2002; Schweid 2002).  (Feiner 2002; Schweid 2002).  16   (Gross 2002).  into the night. Daily study included th (Feiner 2002; Schweid 2002).    and (Gross 2002).  (Birnbaum Persoff 1989). 16    (Gross 2002).      17  18 

17  15 18  16

15  15 (Ayalon and Yogev 1998).  1715  (Berger 1997).  (Ayalon and Yogev 1998).  (Berger 1997).  (Ayalon and Yogev 1998).  (Ayalon and Yogev 1998).  17    (Berger 1997).  18 16 16  16 (Gross 2002).  (Gross 2002).  (Birnbaum and Persoff 1989).    (Birnbaum and Persoff 1989).  (Gross 2002).    (Gross 2002).  18   (Birnbaum and Persoff 1989).  17  (Berger 1997).  17  17 (Berger 1997).  (Berger 1997).  (Berger 1997).  18  (Birnbaum and Persoff 1989).  18  18 (Birnbaum and Persoff 1989).  (Birnbaum and Persoff 1989).  (Birnbaum and Persoff 1989). 

    16  17  18  14 15

(Feiner 2002; Schweid 2002).  (Ayalon and Yogev 1998).  (Gross 2002).  (Berger 1997).  (Birnbaum and Persoff 1989). 

Religions 2019, 10, 23

6 of 11

20–29. While many of its students had come from abroad to study there for only a year or two, one elite group enrolled for three to four years in a rabbinical ordination program. Nine rabbis taught these young men six days a week (excluding the Jewish Sabbath) from six in the morning until late into the night. Daily study included three to five classes spread throughout the day between which students would read passages from the Talmud in pairs or pray together in the yeshiva’s main hall. As a Chabad yeshiva, Merkaz David focused on Chassidic philosophy, mysticism, and personal piety through prayer and ritual while also emphasizing the central importance of study in Jewish life. Or Akiva was slightly larger than Merkaz David, housing nearly 200 students and over 30 rabbis. Unlike Merkaz David, however, Or Akiva espoused a Lithuanian approach to Torah study. This meant that lessons focused less on personal piety and prayer and more on the intellectual rigor of cerebral Torah study itself. As such, lessons were more frequent, and rabbis consistently expected a much higher level of textual analysis from their students than at other yeshivot. Students at Or Akiva also came from more diverse populations, leading many lessons to be conducted in Hebrew, French, Spanish, and English. 4. Results and Discussion Throughout the process of data collection and analysis, I acted as co-researcher with members of the yeshiva community to create ethnographic portraits and vignettes (Mills and Morton 2013). These are intended to provide the reader with an in-depth look at what the relationship between security, education and the sacred looks like in the everyday, lived experiences of students and teachers in contemporary Jerusalem’s orthodox Jewish schools. The following three sections each begin with a short narrative that illustrates one dimension of this relationship, followed by a discussion of the implications that follow. The first outlines how those at Merkaz David observed Israel’s Independence Day by contributing to the very security it celebrated through Torah study. The second illustrates the lived experience of studying with the idea that the continued security of Judaism’s holiest city, not to mention the sustained existence of the cosmos itself depends upon that study. The third vignette describes an example of a warrior-scholar who contributes to the religious-Zionist vision of Jerusalem’s security, that is, both the study and by military action. Each of these examples is intended to illustrate a different dimension of the relationship between religious education, holiness, and security within contemporary Jerusalem’s orthodox communities. The ethnographic vignettes that follow are not meant to establish the validity of the concepts outlined in the introduction regarding the relationship between religion, education and security among certain orthodox Jewish learning communities in Jerusalem. Instead, the vignettes that follow serve as a first step to exploring the lived experience of this dynamic relationship from an emic perspective. To this end, they give readers a preliminary, exploratory glimpse into the role that security plays in daily Torah study within these communities. Future research could address more nuanced dimensions of this relationship through in-depth, qualitative interviews within similar communities. However, the current study serves as a first, introductory step into the ways in which the relationship between security, education, and religion as outlined in sacred texts is manifest in the lived experience and daily practices of these communities. 4.1. Yom Ha’Atsmaut: Observing Israel’s Independence Day I awoke later than usual that morning. No buses were running, and I had to walk a little over a mile to arrive at the yeshiva. But despite the late start and a long walk, I wasn’t worried of missing anything. It was Israel’s Independence Day and as I passed row upon row of empty shops and streets, I only assumed I would find the same vacancy at the school when I arrived. The yeshiva had been full of students from morning until night since the day I’d arrived and, truth be told, if I hadn’t wanted to see what it looked like when empty, I might have stayed home that day. But at the end of a long walk through empty streets, when I finally arrived at the entrance to the main study hall, it was just as full

Religions 2019, 10, 23

7 of 11

as if it had been any other day. Not a single student or rabbi I knew was absent from the chorus of studious discussion that greeted me. As I stood in the entrance hoping to make sense of the situation, I noticed Rabbi Berg place a hand on my shoulder. “Rabbi”, I said, “why is everyone here? It’s a holiday and nearly everyone I know is either still at home or out of town to celebrate. Why are you all studying?” Rabbi Berg looked out at the crowd of students for a moment before he answered. “Some might take a private moment to pray on their own”, he began, “to show their gratitude for the freedom to study as we do each day. But”, he continued, “we study even today just like we would any other day”. He gave me a knowing look, tapped my shoulder again with his hand and walked into the sea of students that filled the room with snatches of prayer and holy argument. Though the empty streets outside that day told another story, in here the sacred burden of Torah study lay so heavily on the shoulders of those who bore it that even on a day commemorating a new era for Jewish Jerusalem’s security they remained. 4.2. Education as a Temporal Consecration Those who studied at yeshiva were already enveloped in several layers and dimensions of holiness. Not only were we studying in Jerusalem’s spatial sanctity, but in a temporal dimension of holiness, as well. In our intermediate state as neither outside the community nor yet fully-fledged Torah scholars as yet, we studied in a large-scale, transient, liminal state (Turner 1967). This kind of temporal sanctity is at home in the Jewish tradition. For instance, Heschel described how the Jewish people, living for centuries without physical materials with which to build a temple, built instead what he called “a palace in time”, “made of soul, of joy and reticence” to act as “a reminder of adjacency to eternity” (Heschel 1951, p. 14). In this sense, time intentionally set apart for sacred purposes becomes “a paraphrase of [God’s] sanctification” (Heschel 1951, p. 16). In the case of yeshiva students, the sacred purpose to which they had dedicated their time had been outlined in Torah already. “And thou shalt teach ... diligently ... when thou sittest in this house, and when thou walkest by the way, and when thou liest down, and when thou risest up”.19 In describing so many different situations in which one must continue to teach and learn, this scriptural passage demands a significant investment of time from its adherents. Inasmuch as students and rabbis dedicated their time to fulfilling this divine injunction in yeshiva each day, then, they sanctified that time to a holy purpose. Participating in religious education, in this sense, has a capacity for sanctification. Again, it was the absence of this temporal sanctification through teaching and learning Torah, the sages say, that led to some of the greatest losses of security in the history of the Jewish people. It is significant, then, that these students spent a day set apart for the celebration of Jerusalem’s security to invest their time in Torah study as a way to assure that that security might be maintained by their efforts. While ignoring a national holiday might appear on the surface like an insular retrenchment, the motivating disposition behind it is more altruistic. For these students and teachers studied that day not just to maintain the integrity of the universe, but to protect their friends and families living within the precincts of its holiest city, the Eye of the Universe, even Jerusalem itself. This suggests that a primary motivation for religious education among many in Jerusalem’s orthodox Jewish community is linked to the question of security and that part of education’s sanctifying power is that it can contribute meaningfully to that security. 4.3. Rabbi Wichnin: A Matter of Life and Death I was well into my third week at the Merkaz David Yeshiva and most of the students and rabbis had by then grown accustomed to my being among them. It hadn’t been so easy on my first day. Students and teachers who otherwise would have remained entirely engrossed in the voluminous tomes propped up in front of them adjusted their glasses as they cast me second glances. Such had

19

see Deuteronomy 6:7.

Religions 2019, 10, 23

8 of 11

been the first days of my time at yeshiva, but all that had changed as I had come to know those who studied with me there after long days and nights at the books. So it came as quite a shock when a rabbi I had never met before walked briskly up to me that day and, shaking a long white finger in my face as though it were a sword, asked, “Who are you and what are you doing here?” After a brief though rather heated interview, he extended a hand in friendship and asked if I would walk with him. As we walked, though he no longer suspected me of trespassing, his tone lost none of its intensity. “Do you see these men around you?” he asked, gesturing to the hundreds of students seated at desks all around us. I nodded, trying to maintain eye contact with him as we weaved through the narrow labyrinth of rows between students at their desks. He suddenly stopped walking, fixed my gaze in his and said more seriously, “You must know of the sacrifice that goes on here every day.” The sea of sound to which I’d grown accustomed over the past months washed over us as we stood in the middle of the room at the center of this man’s whole world, the epicenter of his tradition’s holiness on earth. “Everyone here”, he went on, his quiet, scruffy old voice somehow cutting through the chorus of shouts all around us, “everyone is willing to die for this tradition—not just once, but to die each day anew, killing themselves in eighteen hours of grueling study every single day”. He placed a hand under my arm and, gripping it with surprising strength for a man his age, stared at me over his gold-rimmed spectacles. “If that doesn’t make all this sacred”, he said with finality, “I don’t know what would.” We continued to listen to the raucous debates that swirled all around us for a moment longer when, just as suddenly as he had appeared, Rabbi Wichnin released his grip, turned, and was gone. Disappearing into the crowd of students who awaited him, he went back to the sacrifice that made that place sacred—an education that made that place a school, a sanctum and a safety from the world. 4.4. Education as Sacrifice for Security Key passages of Jewish scripture describe the process of teaching and learning as inherently and inescapably difficult.20 To study Torah, the Talmud maintains, one must be willing to “submit himself like an ox to the yoke”21 or like a sleepless man to his toothache.22 One passage even describes Torah study as the arduous process of grinding wheat into one’s flesh and blood so that it might turn into the bread of life (Patterson 2005). Rabbinic tradition tells of a moment when Moses, Judaism’s archetypal teacher, asked Israel if they were aware of how difficult it was for him to learn Torah from God at Sinai. “Are you aware”, he asked, “of the pain I suffered for Torah’s sake? The toil I put into it? The backbreaking labor I devoted to it?” Then, with in a stunning prophetic pronouncement, he declared, “As I have learned it in pain, so you will learn it in pain.”23 The difficulty of this process as well as the sacrifice involved therein both contribute significantly to education’s consecratory power. This power, as noted earlier, is seen to sustain the vitality of the universe and the security of the Jewish people within it. Both students and rabbis at this yeshiva pursued their studies with a remarkable urgency and diligence, often beginning before dawn and always finishing late into the night. And all during those long hours, studies continued at a fever pitch that made the main study hall seem more like an emergency room than a library. Such sustained, earnest involvement in study suggests that, from the emic perspective of yeshiva students and teachers, security’s dependence on that study was much more than symbolic passage among many in the corpus of Jewish scripture. From this perspective, it played an integral role as a significant motivating factor behind their daily routines based on an abiding belief that Jerusalem’s security depends in large part upon the daily efforts of teachers and students to actively study Torah. This further suggests that the

20 21 22 23

see Pirkei Avot 2:12. B. AZ 5b. Tanhuma B, Mi-ketz, §16; Yalkut, Ps., §850. Sif. Deuteronomy, §307.

Religions 2019, 10, 23

9 of 11

relationship between the practice of religious education in contemporary Jerusalem and the security of those who live there is not a uniquely theoretical construct, but a dynamic, living relationship in the daily lives of many who live there. One dimension of the lived experience of this relationship is the motivation with which yeshiva students and their rabbis engage in the rigors of daily Torah study. 4.5. Rabbi Stein: Wielding the Scroll and the Sword I only ever met Rabbi Stein on a single occasion during my entire time at his yeshiva. He taught only the most advanced classes who were preparing for rabbinic ordination. And though his time was limited, his name was frequently the topic of discussion between classes and at mealtimes among the students, even among those who had never met him. The rarity of his appearance among ordinary students like us only fed his reputation. Only in his mid-40s, he had already read all 517 tractates of the Babylonian Talmud, a feat which many noteworthy Torah scholars go their entire lives without ever accomplishing. He had, so yeshiva students whispered, become so well-known for this achievement that he had been even more scarce at the school, spending more and more time responding to invitations to speak to eager students and their rabbis elsewhere around the Holy City. But it wasn’t his intellectual prowess alone that made our conversations die when he passed us in the hall. It was that he had accomplished all this after returning home to Jerusalem from years of combat duty in the Israeli military. To the students, Rabbi Stein was more than a teacher, more than a role-model: he was a hero. And in their own way, whether they heard it from him or in the embellished whispers of another, they venerated everything he did and said. When I finally had the chance to meet with Rabbi Stein, our interview lasted only 5 or 10 min. Yet, despite its brevity, it was one of the most impactful exchanges I was privileged to have with a rabbi during the course of my fieldwork in the Holy City. When we had finished discussing my usual questions on holiness, education and their relationship in the Jewish tradition, he quickly placed his hands on the table set between us, ready to lift himself from his chair to leave. But just then, his hands still resting on the table in front of him, he looked straight at me and asked, “Will there ever be peace?” I looked right back and, before I could respond, listened as he, sighing deeply, continued, “We hit them. They hit us. It goes on and on. Will it ever be enough?” Not knowing what to say, I gave him a sympathetic look and shrugged my shoulders. “Please”, he said as tears welled up in his eyes. “Please tell people what you’ve seen here. Tell the world what we’re doing within these walls—what we’re doing for peace. Will you do that?” As I nodded, he smiled gratefully and hurried off to another lesson, intent on doing his part for the sanctity and security of the students and the Holy City they inhabited. 4.6. Hero Worship: The Scroll and Sword Those who taught alongside Rabbi Stein at his yeshiva had come from many different backgrounds. Some were ba’ale t’shuvah, those who had grown up in non-observant households only to become religious later in life. Others had trained at the finest yeshivot in Mea Shearim, one of Jerusalem’s most ultra-orthodox neighborhoods. Still others were religious Zionists who saw the establishment and continued survival of Israel and Jerusalem as dependent upon God and their own practical efforts. Having grown up in a non-observant home, Rabbi Stein himself was a ba’al t’shuvah, which made his completion of the Babylonian Talmud so early in life all the more miraculous in the eyes of his students, many of whom had grown up in non-observant homes themselves, as well. But most noteworthy of all to his students was Rabbi Stein’s involvement in the military. Given the choice between military service and Torah study as a way to contribute to Jerusalem’s security (“the sword” or “the scroll”) (Cohen 1997), all the students at this yeshiva had chosen the latter. Far from alienating him from his students, however, Rabbi Stein’s decision to do both instilled in his students an even deeper awareness of the importance of Jerusalem’s security as well as Torah study’s contribution to that security. Despite having seen active combat in defense of the Holy Land, Rabbi Stein still considered Torah study as a crucial contribution to the defense and security of that land. Had this

Religions 2019, 10, 23

10 of 11

role model for the students considered his military contributions to Jerusalem’s safety sufficient, the students often considered amongst themselves, he would not have invested, and continue to invest, so much of his life in the pursuit of this alternate, sanctifying means of securing this goal. That this was what motivated him in his studies became clear in the last moments of our brief interview together. After describing what he considered the continued futility of continued military action, he emphasized how important his work at the yeshiva was for the sake of peace and protection. Rather than ask me to tell the world what he had done on the battlefield, he invited me to share what he and his students were doing for peace through study. While the faith of the haredi position that study and study alone is sufficient for Jerusalem’s security, Rabbi Stein’s position emphasizes the instrumental power of religious education in a different light. While maintaining that practical military defense is integral to security, he maintains that such efforts seem futile without intervention from another source. His means of accessing what he believes to be divine aid in this pursuit is religious education. This belief, in turn, is believed to consecrate the concept of security by ascribing to the belief that, without Torah study as 2  a of  means 11  of invoking divine intervention, the fighting for Jerusalem’s security would never end. Even from a non-haredi perspective, then, the relationship between religious mong  religious  Jewish  education’s  most  transcendent  and  education and security appears instrumental, made contingent on the sanctifying influence of Judaic rd for “education”, chinuch ( ), is derived from a root that  chinuch (‫)חניוך‬: consecration through education. an object into a trade or path that is his destiny”. As such,  5. Conclusions ast, the consecratory power of education extends beyond the   the education of a child” as to “the consecration of the altar  Seen as “the breath of their nostrils, their greatest joy and the finest portion of their lives” tary on Parshat Lech Lecha). Further, education, or, as chinuch  (Montefiore and Loewe 2012), in contemporary Judaisms, teaching and learning Religions 2019, 10, x FOR PEER REVIEW    2  of  11 are seen as a mplies “the actualization of a potential” (Shapira 1991, p. 4)  sanctifying practice (Neusner 2003) that links them to God (Kadushin 1972, p. 213), “to Judaism inheres “in all ramifications of existence” (Shapiro 1965, p.  This  capacity  for  consecration  is the among  religious  Jewish  education’s  most  transcendent  and  mant  in  all  things  uniquely until  they among emerge religions, as  mankind, processes through  of learning are sacred and study a holy pursuit” (Steinberg defining characteristics. The Hebrew word for “education”, chinuch ( ), is derived from a root that  1947, p. 67). The sanctity of Jewish education, or chinuch (‫)חניוך‬, is again considered instrumental in that phases of reality to achieve their holiness in full” (Shapiro  “implies the initial entry of a person or an object into a trade or path that is his destiny”. As such,  it enables the dormant, inherent sanctity in all things “to achieve their holiness in full” (Shapiro 1965). from this etymological perspective, at least, the consecratory power of education extends beyond the  Part of that consecratory power lies in education’s capacity to create security, both on a macrocosmic24 n, or chinuch (‫)חניוך‬, manifests its consecratory capacity is by  human sphere, referring just as much “to the education of a child” as to “the consecration of the altar  as well as a microcosmic25 level. Simply stated, “other than the Torah [the Jewish people] have no Broadly interpreted, prominent threads in Rabbinic thought  in the holy temple” (see Rashi’s commentary on Parshat Lech Lecha). Further, education, or, as chinuch  security” (Doron 1988, p. 504). This close relationship between religious education and security plays m), suggest that the continued existence of the entire cosmos  (‫)חניוך‬ is also translated, consecration, implies “the actualization of a potential” (Shapira 1991, p. 4)  an active role in the daily lives of Torah students and teachers in orthodox Jewish learning communities ment in the process of Torah study. While God is believed to  which, according to Rabbinic tradition, inheres “in all ramifications of existence” (Shapiro 1965, p.  “the sustenance of existence by Torah is achieved by Israel’s  in Jerusalem today. It manifests itself through temporal consecration, personal sacrifice and an abiding 46).  Such  seeds  of  holiness  remain  dormant  in  all  things  until  they  emerge  as  mankind,  through  her words, the continued survival of all things in this world,  belief in the instrumental efficacy of Torah study to bring about conditions of divinely-sanctioned chinuch (‫)חניוך‬, enables these “hallowed phases of reality to achieve their holiness in full” (Shapiro  dane  worlds”  is  made  “conditional  upon  as man’s  of  they consider its holiest city, Jerusalem. security in the universe wellstudy  as what 1965).  e, sacred teaching and learning in this Jewish tradition are  One way in which Jewish education, or chinuch ( ‫חניוך‬ ), manifests its consecratory capacity is by  Funding: This research was funded in part  by the Philosophy of Education Society of Great Britain and Brasenose y of all creation on the broadest scale they could illustrate.  playing an instrumental role in security. Broadly interpreted, prominent threads in Rabbinic thought  College, Oxford. bi Chaim of Volozhin, “is that if all the world, from one end  (most notably outlined in the Nefesh Chaim), suggest that the continued existence of the entire cosmos  Conflicts of Interest: The author declares no conflict of interest. oid even for one moment of our study of and meditation on  depends on mankind’s perpetual engagement in the process of Torah study. While God is believed to  d lower worlds would be destroyed and revert to chaos and  have used Torah1  to create the universe,2  “the sustenance of existence by Torah is achieved by Israel’s  References nection between the sanctifying act of teaching and learning  study of Torah” (Lamm 1989, p. 106) In other words, the continued survival of all things in this world,  al, instrumental relationship, rather than a symbolic gesture  Patricia, and Peter Adler. 1987. Membership in Field Research. Thousand Oaks: Sageof  Publications. including Adler, “millions  of  holy,  supramundane  worlds”  is Roles made  “conditional  upon  man’s  study  ook this connection so seriously that he instituted “regular  Alexander, Hanan. 2001. God as Teacher: Jewish Reflections on a Theology of Pedagogy. Journal of Beliefs and Torah” (Lamm 1989, p. 106). In this sense, sacred teaching and learning in this Jewish tradition are  tudents  engaged  in  Torah  study,  including  Sabbaths  and  Values 22: 5–17. [CrossRef] instrumental in safeguarding the security of all creation on the broadest scale they could illustrate.    terrupted  study  of  Torah”  (Lamm  1989,  p.  123)  and,  by  Ayalon, Hanna, and Yogev Abraham. 1998. Torah with secular studies (Torah im derekh Eretz): “The undoubted truth”, wrote Rabbi Chaim of Volozhin, “is that if all the world, from one end The alternative verse itself. For those who study in Jerusalem, however, the  perspective for State-religious high school education. In Curricula as Social Reconstruction. Edited by to the other were—Heaven forefend—void even for one moment of our study of and meditation on  acred educational pursuits takes a much more local flavor.  Hanna Ayalon. Tel Aviv: Ramot Publishers, Tel Aviv University, pp. 33–54. Torah, then immediately all the upper and lower worlds would be destroyed and revert to chaos and  ition  as  a  holy  city  across  various  religious  and  academic  3  Many considered the connection between the sanctifying act of teaching and learning  Berger, Shalom. 1997. A Year of Study in an Israeli Yeshiva Program: Before and After. Ph.D. dissertation, Azrieli nothingness”. in  Judaism’s  sacred  textual  tradition 4   specifically  describe  Graduate School of Education and Administration, Yeshiva University, New York, NY, USA. and the security of the cosmos as a literal, instrumental relationship, rather than a symbolic gesture  r5,  its  most  beautiful  location6,  the  light  of  the  world7,  the  Birnbaum, Eli, and Menachem Persoff. 1989. The Israel Yeshiva Guide for Overseas Students. Jerusalem: OU/NCSY. rich in meaning. Rabbi Chaim himself took this connection so seriously that he instituted “regular    of  the  connection  between  heaven  and  earth.9  And  while  round‐the‐clock  shifts  (mishmarot)  of  students  engaged  in  Torah  study,  including  Sabbaths  and  ach contemporary issues surrounding Jerusalem differently  holidays,  in  order  to  ensure  the  uninterrupted  study  of  Torah”  (Lamm  1989,  p.  123)  and,  by  curity,  etc.),  nearly  all  share  a  common  understanding  of  24 Nefesh HaChaim 4:11. association, the very survival of the universe itself. For those who study in Jerusalem, however, the  sensually ... holy” (Dumper 2014, p. 99), and as such worthy  25 see Avot de Rebbi Natan 1:2; see also Eichah Rabbah (ed. Buber, 1:20, pp. 92–93). cosmic security brought about through sacred educational pursuits takes a much more local flavor.    Beyond  Jerusalem’s  general  recognition  as  a  holy  city  across  various  religious  and  academic  Jerusalem as a place of almost mystical safety (“a snake or  contexts  (Dumper  2014),  key  passages  in  Judaism’s  sacred  textual  tradition 4   specifically  describe  salem” 10 ),  however,  both  historically  and  at  present,  one  Jerusalem  as  the  world’s  spiritual  center5,  its  most  beautiful  location6,  the  light  of  the  world7,  the  origin  of  all  creation8  and  the  epicenter  of  the  connection  between  heaven  and  earth.9  And  while  ‐noun meaning “teaching”. It could rightly be interpreted in that  diverse Jewish communities may approach contemporary issues surrounding Jerusalem differently 

Religions 2019, 10, 23

11 of 11

Cline, Eric. 2004. Jerusalem Besieged: From Ancient Canaan to Modern Israel. Ann Arbor: University of Michigan Press. Cohen, Stewart. 1997. The Scroll or the Sword? Dilemmas of Religion and Military Service in Israel. Amsterdam: Harwood. Cohen, Stewart. 2007. The Re-Discovery of Orthodox Jewish Laws Relating to the Military and War (Hilkhot Tzavah U-Milchamah) inn Contemporary Israel: Trends and Implications. Israel Studies 12: 1–28. [CrossRef] Cohen, Stuart. 2012. Divine Service? Judaism and Israel’s Armed Forces. Farnham: Ashgate. Doron, A. 1988. Medinat Yisrael ve-eretz Yisrael. Tel Aviv: Ha-Kibbutz ha-Meuchad. Dumper, Michael. 2014. Jerusalem Unbound: Geography, History & the Future of the Holy City. New York: Columbia University Press. Emerson, Robert, Rachel Fretz, and Linda Shaw. 2011. Writing Ethnographic Fieldnotes. Chicago: University of Chicago Press. Feiner, Shmuel. 2002. The Enlightenment Revolution: The Jewish Haskalah Movement in the Eighteenth Century.. Jerusalem: Zalman Shazar Center. Fetterman, David. 2010. Ethnography: Step-by-Step. Thousand Oaks: Sage Publications. Gross, Zehavit. 2002. The religious-Zionist identity of female graduates from the State-religious education system. Jewish Culture in the Eye of the Storm 2002: 200–32. Heschel, Abraham. 1951. The Sabbath. New York: Farrar, Straus and Giroux. Holtz, Barry. 1984. Introduction: On Reading Jewish Texts. In Back to the Sources: Reading the Classic Jewish Texts. Edited by Barry Holtz. New York: Simon & Schuster, p. 24. Kadushin, Max. 1972. The Rabbinic Mind. New York: Bloch Publishing. Kvale, Steinar, and Svend Brinkmann. 2009. Interviews: Learning the Craft of Qualitative Research Interviewing. Thousand Oaks: Sage Publications. Lamm, Norman. 1989. Torah Lishmah: Torah for Torah’s Sake: In the Works of Rabbi Hayyim of Volozhin and His Contemporaries. Hoboken: Ktav Publishing House. Lincoln, Yvonna, and Egon Guba. 1985. Naturalistic Inquiry. Newbury Park: Sage Publications. Mills, David, and Missy Morton. 2013. Ethnography in Education. Thousand Oaks: Sage. Montefiore, Claude, and Herbert Loewe. 2012. Introduction to a Rabbinic Anthology. Cambridge: Cambridge University Press. Neusner, Jacob. 2003. Invitation to the Talmud: A Teaching Book. Oregon: Wipf and Stock Publishers. Patterson, David. 2005. Hebrew Language and Jewish Thought. London: Routledge Curzon. Peters, Francis Edward. 1986. Jerusalem and Mecca: The Typology of the Holy City in the Near East. New York: New York University Press. Schweid, Eliezer. 2002. History of The Philosophy of The Jewish Religion in Modern Times. Part I: The Haskalah Period—A New Agenda for Philosophically Coping with Religion. Jerusalem: Am Oved Publishers, Jerusalem: Shechter Institute for Judaic Studies. Seeskin, Kenneth. 1996. Holiness as an Ethical Ideal. The Journal of Jewish Thought and Philosophy 5: 191–203. [CrossRef] Selengut, Charles. 1994. By Torah Alone: Yeshivah Fundamentalism in Jewish Life. In Accounting for Fundamentalisms. Edited by Martin E. Marty and R. Scott Appleby. Chicago: Chicago University Press. Shapira, Kalonymus. 1991. The Student’s Obligation. Northvale: Aronson. Shapiro, David. 1965. The Meaning of Holiness in Judaism. Tradition 7: 46–80. Spradley, James. 2016. The Ethnographic Interview. Belmont: Waveland Press. Steinberg, Milton. 1947. Basic Judaism. San Diego: Harcourt, Brace & World. Turner, Victor. 1967. The Ritual Process: Structure and Anti-Structure. New Brunswick: Aldine Transaction. © 2019 by the author. Licensee MDPI, Basel, Switzerland. This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (http://creativecommons.org/licenses/by/4.0/).