Seeing the Child: The Imperative of Diversity in Jewish Education
June 26, 2025
Acknowledging Diversity: A Personalized Approach to Addressing the Challenges of Technology
June 26, 2025
by Dalia Appel
As I observe the students in my middle school classroom at a Modern Orthodox co-ed school in the tri-state area, I notice many commonalities in their dress, religious background, culture, and financial status. Most of my students identify as Modern Orthodox and are of Syrian Sephardic descent, steeped in a shared tradition. However, a closer look reveals an underlying diversity. Some students come from Ashkenazi backgrounds, others from immigrant households, and there’s a spectrum of differences in financial status and levels of religious observance.
Teaching in a Jewish school with a diverse student body comes with its own set of unique challenges. While diversity in tradition and socioeconomic status is common across many Jewish schools, day schools face an additional layer of complexity—diversity in levels of observance and hashkafah among both students and staff. Educators in such settings must strike a delicate balance: staying true to halacha and Jewish tradition while also showing love and respect for all members of the school community, regardless of their differences. I have found that tools from the Tanach curriculum can effectively address the issues that arise in a more diverse school population.
The first step in addressing diversity in Jewish schools is framing differences in a positive light. The Torah illustrates this concept in numerous instances, notably in the blessings Yaakov Avinu gives to his sons, where each tribe (shevet) is recognized for its unique qualities and strengths. These differences are celebrated, as each tribe contributes something valuable to the whole nation. Additionally, the splitting of the Red Sea, famously described by Rashi and other Midrashic sources, highlights the diverse paths taken by the individual tribes. Though each tribe traversed the sea in its own way, they all moved toward the same destination: the receiving of the Torah and the settlement of the Land of Israel.
Similarly, a Jewish day school represents a microcosm of various types of Jews. These differences, whether in practice, background, or culture, should be celebrated, as each individual brings something important to the community. At the same time, we unite for the shared goal of Jewish education and identity formation.
Fostering Jewish Identity
One of the primary goals of a Jewish school is to foster a strong Jewish identity. Adolescence is a critical developmental stage marked by significant cognitive, social, and emotional changes. During this time, students are not only shaping their personal identities but also grappling with the complexities of their religious beliefs. In Erik Erikson’s theory of psychosocial development, each developmental stage involves a conflict or crisis that the individual works through. Adolescents (12-18) go through a stage he called identity vs. role confusion. This struggle of identity vs. role confusion highlights the internal conflict adolescents often experience as they explore various aspects of their personalities. This phase of exploration may lead to moments of confusion, self-doubt, or even identity crises, particularly when it comes to their religious practices and beliefs. Learning in an environment with diverse teachers and students can potentially add to this confusion, as students may be unsure of their own beliefs and need to identify role models in such a setting.
It is during this formative period that we, as educators, have the unique opportunity to support students in developing their Jewish identities. Through meaningful educational experiences, both inside and outside the classroom, schools aim to instill a sense of pride and ownership in students’ Jewish identity. The study of Tanach is a powerful tool for fostering Jewish identity, especially when approached in a way that encourages self-reflection and personal connection. By creating a classroom environment that encourages personal agency, I aim to structure my Tanach lessons in a way that promotes reflection on values and allows students to engage deeply with the figures and stories they study.
Teaching David Hamelech: A Lesson in Personal Choice and Identity
In my sixth-grade navi class, I introduce the figure of Dovid Hamelech (King David) through a lesson that promotes self-reflection and identity formation. The lesson begins with a seemingly unrelated question: I ask the students to identify a character trait that they possess. After a brief discussion on different traits, we pivot to studying the text of the navi, which describes Dovid for the first time (Shmuel I 16:12):
וַיִּשְׁלַ֤ח וַיְבִיאֵ֙הוּ֙ וְה֣וּא אַדְמוֹנִ֔י עִם־יְפֵ֥ה עֵינַ֖יִם וְט֣וֹב רֹ֑אִי וַיֹּ֧אמֶר הַשָּׁם ק֥וּם מְשָׁחֵ֖הוּ כִּי־זֶ֥ה הֽוּא׃
He sent for him and brought him. He had a reddish complexion, with beautiful eyes and handsome. Hashem then said, “Rise and anoint him, for this is he.”
We then compare this description to that of Esav’s birth in Bereishis 25:25:
וַיֵּצֵ֤א הָרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו
The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him Esav.
At this point, students are asked to contrast the two characters—Dovid and Esav—and to explore the connection between their physical appearances and their potential for greatness or failure. We also examine a Medrash (Bereishis Rabba 63:8) that sheds light on this comparison:
“אַדְמוֹנִי”, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב (שמואל א טז, יב): וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמואל א טז, יב): עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג
“A reddish complexion” – Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Shmuel saw that Dovid had a reddish complexion, as it is written: “He sent for him and brought him. He had a reddish complexion,” (Shmuel I 16:12), he was afraid and said, “This is a shedder of blood like Esav.” The Holy One, blessed be He, said to him, “ ‘With beautiful eyes’; Esav killed on his own initiative, but Dovid kills at the initiative of the Sanhedrin.”
Through this discussion, we explore the idea of personal choice. Would we blame Dovid for turning out like Esav based solely on his physical traits? Or did Dovid have the agency to choose a different path? This conversation encourages students to reflect on their own character traits, the inherent qualities they were born with, and how they can choose to use those traits for good or for bad.
In this lesson, students are prompted to write a reflection about their own character traits. They are encouraged to think about how they can take ownership of who they are and how they can apply their strengths in different ways. This exercise turns the study of Tanach into a personal journey of identity formation and value exploration—an opportunity for each student to build their own Jewish identity, regardless of their background or personality.
A Study of Bnot Tzlafchad: Identifying Female Role Models
In my seventh-grade girls Chumash class, I present the story of Bnot Tzlafchad through the lens of identity formation. I frame the study of the text as a quest to find a Jewish female role model. Identifying and connecting to role models in the past and present who are paradigms of Jewish values is a large part of resolving the conflicts and crisis of identity in adolescence and emerging with a strong sense of self.
I introduce the topic with an introductory lesson on what it means to be a role model or a hero in society. The class is then divided into groups, and each group is assigned one “Shero” to research. I provide the students with a list of Sheroes that includes an eclectic mix of people to encourage critical thinking about differing values (ex: Golda Meir, Oprah, Sarah Schenirer, Esther Hamalka, Melania Trump, Hadas Loewenstern, Sivan Rahav-Meir, Rivkah Ravitz). Students are guided to prepare a presentation that includes a short biographical piece, discusses why they are considered role models and by whom, and then states whether they agree that this person should be venerated.
After this introduction to the idea of role models, we study the pesukim in Bamidbar 27. I highlight commentaries such as Rashi, who connects Bnot Tzlafchad to their ancestor Yosef:
למשפחת מנשה בן יוסף. לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר בן מנשה, אֶלָּא לוֹמַר לְךָ, יוֹסֵף חִבֵּב אֶת הָאָרֶץ, שֶׁנֶּאֱמַר “וְהַעֲלִתֶם אֶת עַצְמֹתַי” וְגוֹ’ (בראשית נ’) וּבְנוֹתָיו חִבְּבוּ אֶת הָאָרֶץ, שֶׁנֶּאֱמַר תְּנָה לָּנוּ אֲחֻזָּה…
“Of the families of Menashe the son of Yosef.” Why is this said? Has it not already said, “the son of Menashe”? But it teaches you: Yosef cherished the land, as it is said: “You must carry my bones up,” and his daughters cherished the land, as it is said: “Give us possession”…
Students are encouraged to draw evidence from the pesukim of why the daughters of Tzlafchad are considered heroes. This student-led style of learning provides a sense of agency, which adolescents require in order to take ownership of their learning experiences. Students identify characteristics and values of the Bnot Tzlafchad, including their love of Eretz Yisrael, their love and respect for their father, and their desire to live a halachic life.
The unit concludes with a written piece in which each student explains what makes the Bnot Tzlafchad role models, identifies who their own role models are, and reflects on whether that has changed since embarking on this unit.
Conclusion
By embracing diversity and creating opportunities for self-reflection, Jewish schools can foster a sense of unity and pride in their students. Through the study of Tanach, we can help our students navigate the complexities of their identity, allowing them to explore their values, deepen their understanding of Jewish tradition, and ultimately strengthen their Jewish identity. Despite differences in background, observance, or personality, the Tanach classroom offers a powerful space for every student to reflect on who they are, who they look up to, and who they wish to become.
Dalia Appel has been an educator for over a decade. She currently teaches Tanach at Yeshiva of Flatbush Middle School and is a curriculum and new teacher coach. She has taught psychology and education courses at Touro College and has a dual master’s degree in Tanach and Jewish Education from Revel and Azrieli Graduate Schools. She is currently pursuing her doctorate degree in Jewish Education at Azrieli.