Category: Search for Spirituality (Winter 2007)

Shira Weiss is currently the Director of Admissions and a member of the Tanach faculty at the Firsch School in Paramus, New Jersey, as well as an Adjunct Professor of Jewish Philosophy at Stern College. She has an EdD in Jewish Education and Administration and a Master's degree in Medieval Jewish Philosophy.

As a young teacher in a Modern Orthodox yeshiva high school, I became disheartened early in my career when I observed many of my students who seemed less than inspired by Judaism. The minority of students who appeared to find meaning and enthusiasm in Yiddushkeit did so from primarily an emotional and experiential perspective. These adolescents were inspired to sing and dance to celebrate a Jewish holiday, but were less motivated to cognitively learn about the laws or history associated with the event. It became somewhat apparent to me that many of my students were finding more inspiration from informal Jewish educational settings and camp environments than they were from school.

As a teacher, my objective in the classroom is not limited to the conveying of cognitive curricular material to my students, but, additionally, I try to transmit to my class an appreciation for and interest in Jewish learning and observance. Despite the efforts of talented faculties throughout America, I feel that many high schools are producing students who are less than religiously inspired. More can be done to produce thinking, feeling and practicing Jewish adolescents.

While there are a plethora of factors that contribute to the spiritual/ religious development of individuals during their high school years, I sought to investigate what modern Orthodox students found to be spiritually/ religiously inspirational in an effort to improve their religious motivation. I also attempted to understand psychological development and, specifically faith development during adolescence, in order to gain insight into this critical developmental and formidable stage. During the high school years, adolescents are ridding themselves of their preconceived understanding of religion and are beginning to explore and think more critically and abstractly. Many individuals undergo an “identity crisis” (Erikson, 1968) as they constantly measure themselves and call their value systems and religious commitment into question until they find their own meaning in life.

In an effort to understand adolescent religious development, I conducted a series of qualitative, open-ended interviews with a diverse group of high school girls. I chose to focus exclusively on the female gender since adolescent girls are often more “serious” than boys about religious issues, including praying, discussions about faith, religious attitudes, etc. (Hyde,1990). Additionally, girls at this age seem to be better able to express themselves emotionally than boys and, therefore, are more willing to readily discuss the affective components of religious life (Kindlon, 1999). Five major themes emerged that all individuals interviewed identified as having a profound spiritual impact upon them:

1. Tragedy
2. Israel
3. Music
4. Informal Education
5. Influential People

Each theme was then analyzed in light of psychological, educational and Judaic literature and recommendations were made regarding how to enhance the impact of these themes in the educational environment, both to infuse spirituality into the formal classroom and to cognitively substantiate informal education.

Tragedy

Contrary to psychological literature that suggests adolescents lose their faith when faced with tragedy, students interviewed recounted how personal experiences with tragedy caused them to become more spiritual. They described how proactively turning to God through prayer in response to tragedy afforded them a feeling of control in an otherwise seemingly uncontrollable situation. Jewish literature concurs with the students’ sentiments. Rav Soloveitchik explains the human motivation to actively respond to tragedy.

While modern man resigns himself to unalterable cosmic occurrences and bears distress with equanimity, yet without discovering any meaningfulness, the halakhic man accepts suffering and turns it into a great existential experience, one in which he may find self-fulfillment (Soloveitchik, 2003, p.104).

Psychological research also testifies to the impact of religiosity in response to tragedy. In a landmark study that tried to capture the essential ingredients of resilience in individuals raised in the midst of adversity, every child born on the Hawaiian island of Kauai in 1955 was followed into adulthood. One of the key predictors of those who were in the resilient group who overcame their impoverished and traumatic backgrounds was active religious observance. Those who prayed regularly were more likely to be in the resilient group that successfully beat the odds (Werner, 1993). The psychologists conducting the study theorized that among the advantages of religious observances, such as prayer, were the psychological benefits of taking an active approach in the face of adversity. Active individuals deal much better with traumatic situations than those who approach adversity passively at the mercy of whatever comes their way.

Even in more recent times, the spiritual response to tragedy by adolescents has been demonstrated. Clergy in Colorado, for example, testified that they witnessed a spiritual awakening among people of all ages in the aftermath of the Columbine school shootings. Youth, in particular, were said to have experienced a new spiritual hunger and reacted to the catastrophe through grieving and prayer (Mack, 1999).

Since the benefits of such responses seem to be apparent in contributing to the adolescents’ spiritual development, more can be done in both the formal and informal educational environments to heighten the impact of such growth. In the formal classroom, an environment should be created where students feel comfortable questioning and addressing issues that arise with regard to tragedy through Jewish textual perspectives. Students need to hear nonjudgmental possibilities from teachers that they can think about, analyze and internalize (Goldmintz, 2003). While a separate Jewish Philosophy course could prove beneficial, there are many other opportunities throughout the curriculum, both Judaic and secular, to teach such issues. In Judaic studies, students should understand the relevance of the messages of Megillat Eicha, the Neviim Achronim, Iyov, etc. Secular studies, too, can provide unique opportunities to broach such topics. Discussing tragedy and coping could potentially be more influential when discussed from the objective perspective of a protagonist in literature or from the psychological viewpoint.

Measures can be taken to improve the informal educational environment, as well, when dealing with this topic. Students are often moved, for example, when they watch a film commemorating fallen soldiers on Yom HaZikaron. Substantiating such emotions with more cognitive based learning (even in informal ways) can heighten the impact of the experience. Students need to understand the context of the tragedy and Judaism’s response to suffering. Different adolescents deal with tragedy in different ways. Ymei Iyun and discussion groups are effective non-classroom learning programs in which adolescents can gain insight from teachers and peers, as well as share their own thoughts. Additionally, a variety of activities could be made available to suit the diverse needs and interests of adolescents. After a suicide bombing in Israel, students in an Israeli school were given a number of options of response, including: chessed, learning, praying, art, music, writing, etc. from which they could choose the method in which they would find the most meaning. Students testified to the cathartic impact that their individualistic choices had upon them personally in the time of tragedy.

Israel

Students recounted feeling inspired by the people in Israel. They described being moved by observing how diverse and fragmented Jewish communities in Israel unite in their love for the land. Students also expressed admiration for the resilience of the Jewish people living in Israel and were inspired by Israelis’ courage and determination, despite obstacles and hardships. Adolescents interviewed, additionally, felt inspired by the land of Israel. They recounted being overwhelmed during their visits to Israel by the Jewish culture and observance that pervades the land. They expressed their appreciation for having a Jewish homeland and safe haven after thousands of years of living in the countries of others. Students also described the connection they felt to Israel’s Biblical history. They recounted their feelings of awe when walking in the same places as their forefathers described in Tanach.

Based on these findings, there seems to be room in the formal classroom environment to improve upon the methods of inspiration with regard to Israel. Students suggested that they would find meaning in the connection of Biblical concepts/narratives to modern day Israel. The incorporation of Israeli culture (poetry/music) into the classroom could also prove beneficial. Debates and discussions regarding Israeli political issues and current events also provide opportunities for students to gain greater understanding and inspiration. A sophisticated course devoted to the history of religious Zionism should also be part of the school’s curriculum. As several students suggested, in order for a Religious Zionist attitude towards the State of Israel to be adopted, such sentiments must be taught formally in school, not simply by incorporating Zionistic ideas into the formal Judaics curriculum (Eliach, 1997).

In the informal educational realm, as well, measures can be taken to enhance programs relating to Israel, such as Yom Haatzmaut/ Yom HaZikaron, etc., with more cognitive/substantive material. Jewish and historical texts could be analyzed to gain a better understanding of the religious, historical and political significance of the Jewish state.

Music

Students expressed the inspirational value of music in a number of ways. They described appreciating the meaning of the lyrics, melody and rhythm inherent in music and the emotions elicited from music. Since art is a product of, not only human intellect, but also of human feeling, it allows for a tangible expression of the intangible (Agassi, 2003). Additionally, students described the collective experience and sense of social cohesion which resulted from musical experiences as spiritual. They recounted being moved by kumsitzs and color wars in which diverse individuals united in song and shared meaningful emotional experiences.

In the formal educational environment, music can be incorporated into the classroom that enhances the value of the lessons taught in ways that the spoken or written word cannot. Cognition is often too narrowly defined as those activities of mind that mediate ideas through words and numbers. Rather, the arts, too, can be cognitive activities, guided by human intelligence, that make unique forms of meaning possible. (Eisner, 1981). An example of using music to enhance the inspirational impact in the formal classroom may be to write a piece of music to reflect the mood, content and style of Chana’s prayer in the Book of Shmuel. Such an assignment would encourage students to analyze the words and meaning of Hannah’s prayer, demonstrate how writing a tune for a song can enhance the meaning of the text, allow students to feel the mood of Hannah’s prayer and create a connection between the words and the meaning of the prayer, thus appealing to the student’s musical intelligence (Goldstein, 1998).

Informal education can also be improved to enhance the meaning and inspiration achieved through music. The substantiation of informal singing through cognitive learning can improve the meaning that is obtained from music. For instance, teaching the meaning of prayers that are commonly sung can enhance the spiritual experience of praying.

Informal Education

Students described four types of informal education that had a profound impact upon their religious development:

a) Camp (as campers and as counselors)

Adolescents recounted finding religious inspiration in camp due to its lax and less authoritative environment, as opposed to the school settings that students sometimes perceive as religiously coercive. Students interviewed also described how they developed spiritually from their experiences as counselors for less privileged campers in the former Soviet Union and for children affected by terrorism in Israel.

b) Chessed (volunteer) activities

Adolescents found meaning in being involved in a variety of socially beneficial causes, including fundraising, volunteering in soup kitchens and visiting the sick in hospitals.

c) School informal educational activities outside of the classroom (ie. lectures, films)

Students described feeling inspired by motivational lectures in which the speaker recounted emotionally moving experiences in his life. The adolescents also found films, such as ‘Paperclips,’ inspirational as it showed them the impact that individuals their age could make on society.

d) Shabbatonim and Chagigot

All of the students interviewed described how much they gained from their experiences on Shabbatonim. They recounted the impact that the singing, dancing and socializing had on their religious development. Additionally, the chagigot they attended in school to celebrate various holidays also inspired and enthused their religious motivation.

Jewish literature, too, certainly attests to the value of experiential learning, often achieved through informal education. Rav Soloveitchik expresses such sentiments,

A Jew is not only supposed to know what yahadut stands for and to have knowledge of yahadut; he is also called upon to experience yahadut, to live it. The lessons of spirituality have to be practiced. If, as we postulate, the minimum of spirituality is the deferment of material gratification and the abnegation of the self, then the way to achieve practice and experience in spiritual values is through the performance of gratuitous acts of loving-kindness- what the jargon currently calls “service learning” (Soloveitchik, 1975).

Educational research similarly describes the benefits of informal educational methods. Conrad and Hedin (1989) hypothesized that well-designed community service programs would have a positive effect on youth in the following areas:

1. Personal growth and development- Such activities would enhance adolescents’ self esteem, would contribute to their ego and moral development, and would revise and reinforce their values and beliefs.
2. Intellectual Development and Academic Learning- Community service programs would help adolescents develop higher-level thinking skills, such as problem solving and critical thinking, as well as enhance their open-mindedness.
3. Social growth and development- Volunteer activities would give adolescents a sense of social responsibility and could enhance their concern for the welfare of others (Conrad, 1989).

Since it is evident that there are cognitive benefits from wholly experiential activities, students may gain more from the classroom when inspirational techniques used in informal education are incorporated into the formal teaching environment. Creative techniques, such as films and activities that captivate the students’ attention and interests may enrich the cognitive component of the lessons. Conversely, informal education may benefit from an infusion of cognitive elements, such as Jewish textual sources, without detracting from the lax environment.

Thomas La Belle makes the distinction between informal and nonformal education. He distinguishes between three categories of education: 1. Formal education- schooling, 2. Informal Education- things learned incidentally, unintentionally through everyday experiences and 3. Non-formal Education- intentional learning outside a formal setting (La Belle, 1991). Jonathan Goldstein proposes a similar type of educational style, semiformal education, defined as an educative environment of broader proportions, but one that ensures that both the educator and the student are clear in their intentions, and the interactive environment is more informal than formal education, but more formal than informal education (Goldstein, 1999).

I am not suggesting to change the informal educational framework, but rather, to offer improvements by infusing more substantive and meaningful depth into that which students have identified as emotionally and experientially powerful. Informal educational programs may have a greater impact when educational goals are set out and when a more structured curriculum is established. Students should leave informal programs with not just a feeling of excitement or emotion, but with having internalized a Jewish lesson that can impact their perspective on a cognitive, emotional and experiential level. The interface of the cognitive learning, in an informal manner, with the emotional and experiential experiences will, in my opinion, contribute most effectively and meaningfully to students’ spiritual development. The appropriate balance of meaningful and inspirational cognitive learning with the emotional and experiential aspects that are inherent in informal educational programs has yet to be effectively struck in the modern Orthodox high school, but is an attainable goal towards which to aspire.

Influential People

The students interviewed identified various individuals who had a profound influence on their religious development:

a) Teachers/Camp Counselors

b) Family- Siblings, Parents and Grandparents

c) Peers

Students described the significant spiritual impact that their teachers had upon them. They particularly acknowledged benefiting most from those teachers with whom they could identify; teachers who made themselves accessible to discuss issues with which students were grappling. It is necessary for teachers to listen, as well as to lecture. Departing from the curriculum, at times, to move to issues relating to the students’ personal experiences and struggles often brings depth and power to the classroom (Corcoran, 1996). The role of the teacher is not to simply nurture students intellectually, but to respond to their emotional and spiritual needs, as well (Miller, 2000). Students should be encouraged to speak their minds honestly, and teachers should be open and nonjudgmental of students’ struggles. Teachers, too, should be honest about their spiritual successes and failures since lessons learned from those experiences could benefit students confronting similar challenges (Wolowelsky, 2001). This objective is often also achieved by the camp counselor. The camper tends to view the counselor as less authoritative, and thereby more accessible and easier to identify with than the teacher. As a result, adolescents often grow spiritually by trying to emulate their counselors.

Similarly, the adolescents interviewed also noted the influence that their older siblings had upon them. Many of the students described emulating their older siblings with whom they can identify as siblings are often viewed as less authoritative than parents. Since siblings often share salient aspects of their environment, they may, therefore, provide one another with validating information about childhood experiences and new avenues for self-reflection and growth. Siblings may have many opportunities, even more so than do parents, to serve as important sources of support, companionship, antagonism and socialization throughout the lifespan (Teti, 2002).

In addition to siblings, it is evident that parents play a tremendous role in the religious development of their children, as described by those interviewed. The amount of religious activity in the home, the religious modeling done by parents, and parent- child communication regarding religious matters seem to enhance the religious commitment of children and adolescents (Benson, 1987). Myers (1996) found that parental religiousness is the most reliable predictor of a child’s degree of religious commitment. (Jacobson, 2004) Most of the adolescents interviewed described their level of religious observance to be similar to that of their parents. A couple of students acknowledged that they felt they were more religious than their parents, due to the influence of their siblings. Several of the students interviewed also recognized the influence of their grandparents. They particularly acknowledged feeling inspired by their grandfathers who maintained their faith in God despite the hardships they endured during the Holocaust.

Similar to the influence of camp counselors and siblings, the students interviewed noted that the greatest influence on their spiritual growth, perhaps, came from their peers. Adolescents are often more receptive to learning from their contemporaries since they are not perceived as authoritative or coercive. They, therefore, described modeling their behavior after a friend, with whom they could identify, who demonstrated strong religious commitment. Several students also related how less religious peers often enhance their spirituality, as they try to distance themselves from negative influences and set a better religious example for the less inspired. Educational research concurs that during the challenging years of adolescence, peers play several important roles, including providing emotional support that adolescents are no longer willing to receive from their parents. Moreover, interaction with varied peers allows for the exploration that eventually allows the individual to solidify an integrated identity (Berk, 2001).

Schools need to take note of the impact that the various individuals, discussed in this fifth theme, have on the spiritual lives of adolescents. Teachers should be aware that who he is and how he conducts himself has as profound of an impact upon his students as what he teaches. Teachers should also be trained in Jewish texts to feel comfortable and equipped to deal with challenging religious issues with which students grapple. Several schools have, additionally, begun to hire religious advisers who may be viewed as less threatening and more supportive than teachers, thereby sending a message to both parents and students that religious growth is a serious priority of the school (Goldmintz, 2003). Since parents and siblings also play a large role in adolescent spiritual development, schools should try to involve parents and siblings in shiurim and other activities, both in and out of school, to contribute to the adolescent’s motivation and interest in Judaism.

Most modern Orthodox high schools are consciously trying to enhance their students’ spiritual development, however, many are not achieving their optimal goals. Adjusting existing school practices in key areas with innovation may prove more beneficial than proposing radical changes to which many established schools may not be receptive. While all five topics (tragedy, Israel, music, informal education and influential people) were described by each of the students interviewed as being spiritually inspirational, the list is by no means exhaustive of that which motivates and enthuses adolescents religiously. Additionally, as a qualitative study, it is beyond the scope of the work to generalize based on the results. Educators in similar institutions can, however, transfer conclusions as they deem appropriate to their settings. It is my hope that when these techniques that adolescents described as having profound spiritual influence upon them are implemented into the formal, as well as informal, educational environment, students will more likely emerge with a greater sense of meaning and appreciation for their religious commitment. Since many of these techniques do not fit into an exclusively religious context, incorporating such themes throughout both the Judaic and secular curriculum, may prove beneficial. Enhancing adolescents’ spiritual development through the embracement of secular society and culture, while grounding their religious convictions and understanding, will be helpful as they prepare to integrate into the larger world in their adult life.

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