Torah Leadership: Guiding a Group of Diverse Individuals
June 26, 2025
Diversity: Chinuch’s Majesty
June 26, 2025
by Rabbi Shmuel Chait
Undoubtedly, “diversity” is one of the most controversial topics in Jewish education today. According to the Rambam (Guide for the Perplexed, 2:40, quoted by Rabbi Jonathan Sacks), while variation is a hallmark of all living things, humanity exhibits this trait to an unparalleled degree. Consequently, navigating the world necessitates cultivating the ability to interact with various personalities. To prepare young people for this, they must learn to deal with a diverse world and the large spectrum of people in it. On the other hand, there is a value in sheltering children from experiencing variation in religious practice and the parts of general culture that are at odds with Judaism. If we wish for our children to follow our path and not diverge, we may want to delay their exposure to the diversity of humankind.
The following story illustrates the struggle to achieve this balance. Rabbi Aharon Schechter, zt”l, was once asked by a student why some very respected people daven later than the appropriate time specified by the Shulchan Aruch. He responded, “If you would like to understand the position of these great people, I will explain it to you. However, if you just want to challenge them, assuming you know better, we have nothing to discuss.” (Rabbi Aharon Dovid Singer, personal communication, April 2025) Rabbi Schechter was sending his student the message that various approaches in the service of Hashem may be appropriate under the proper circumstances. Like the Rambam explained, variation is the hallmark of life.
I have observed that many of our students are severely deficient in being open to different ideas. For example, I have seen students get nervous when an unfamiliar-looking person enters the building, even though they have gone through security and have an appropriate visitor’s pass. I hate to say it, but some yeshivas know that hiring a wrong-looking teacher will result in chaos because students will be thrown off. How will these young people deal with the world when they leave school? How will they relate to their Jewish brothers and sisters who, because of cultural, ethnic, or community background, seem different or strange to them?
In school, we have a significant role and responsibility to help our students with these life skills. Research suggests that how schools navigate the complexities of diversity determines not only the quality of interactions among students and their academic achievements but also their long-term life trajectories and the well-being of society. (OECD, 2018).
Today’s Reality
Rabbi Jonathan Rietti humorously defines a dysfunctional family as one with more than one person. Managing diverse interpersonal dynamics is a challenge in all schools, and Jewish day schools are no exception. By their definition, these schools limit diversity and establish policies to separate students based on gender, religious affiliation, technology exposure, yarmulke style, neighborhood, or academic ability. While this approach may yield positive outcomes, it could potentially hinder students’ ability to interact with those outside their immediate social circles.
In the September 2016 edition of Jewish Action, in an essay titled “Shul One: Defining Orthodox Millennials”, Rabbi Avidan Milevsky drew attention to a larger social trend: the propensity to interact with only things that one finds appealing. It used to be that people would read a newspaper and be exposed to a wide range of news and diverse perspectives when turning the pages. Today, most of us visit internet news sites that are tightly curated to reinforce our existing preferences. The Jewish Action article noted that smaller, more homogeneous congregations have been replacing large, diversified synagogues in the Jewish community. Although it is reminiscent of an old joke, it’s also true that a community with just fifty Jews might have four synagogues, each catering to a distinct set of tastes. Children, similarly, experience insular environments in their schools.
Much of this may be intentional. At the Torah Umesorah Convention in 2023, Rav Elya Brudny, a member of the Moetzes Gedolei HaTorah and a significant influence on Jewish education and community policy, spoke about dividing students in schools based on levels of religiosity. “I think the mission of the school is to teach the Yiddishe kinder how to do their best… Today, the quintessential parah adumah (contaminates those involved in the procedure) is the weaker homes. The weaker homes today are … not the weaker homes of ten years ago. Ten years ago, weaker homes were much more benign than the weaker homes today. The weaker home today has mamish tumas eretz ha-amim; you can wear it on your cufflinks.” While he pointed out that there are exceptions to this rule, he clearly expressed the rationale for keeping students with different religious standards apart. I do not know if everyone in the “yeshiva world” agrees with Rav Brudny, but his opinion seems to be represented in the policies set and decisions made at many yeshiva schools.
Challenges
Often, one’s biggest strength is also one’s biggest weakness. While it is valuable to keep away students who may expose others to negative ideas and practices, we also want to ensure that our students learn how to deal with and respect others who are different. There was a time when the typical out-of-town Jewish community had a single Jewish day school that served all families seeking a Jewish education for their children. However, over the years, many families began to desire a more insular school environment, leading to the establishment of more religiously focused Torah schools. Despite the higher educational standards these new schools could provide, many prominent rabbinic leaders initially opposed the idea. Their rationale, as explained to me by a veteran expert Jewish educator, was rooted in a deeper understanding of unity and diversity. He told me that Rav Yaakov Kamenetsky, zt”l, often said to educators, “There is a big advantage in having different types of yarmulkes in the same classroom.” A more inclusive environment can teach students to be more tolerant of others and help them better understand who they are. (Rav Brudny is not necessarily arguing with the position of Rav Yaakov Kamenetsky, but may be saying that due to the extreme nature of the current generation’s exposure, the imperative to protect students from this would override the considerations of Rav Yaakov.)
The Netziv sheds light on the value of diversity and allowing for other approaches in his understanding of the sin of those who built the Tower of Bavel. He explains that those people were united in their singular purpose to rebel against Hashem, but they also had another problem: the dangerous uniformity of thought and expression that permeated their community. At Migdal Bavel, only one voice existed—a singular way of thinking and communicating. This homogeneity, the Netziv argues, is inherently dangerous and even sinful.
A modern example of this problem can be found in the failed Bay of Pigs invasion in 1961. The Kennedy administration met with a catastrophic failure in attempts to usurp Castro’s rule in Cuba. Historians point to this fiasco as an example of the perils of groupthink. The drive for consensus led the president’s aides to neglect thoughtful analysis. This insatiable need for cohesion culminated in a complete and unquestioning acceptance of the CIA’s deeply flawed intelligence and consensus overriding dissenting views. This example highlights the peril of ignoring the opinions of the minority.
In the Aruch Hashulchan’s introduction to Choshen Mishpat, he addresses the concept of machlokes and impresses the reader to embrace its importance. He says that throughout the ages, all those who debated for the sake of Hashem expressed a valid opinion, and this debate, with all its variety of opinions, is the crown and pride of the Jewish people. He then addresses why dissenting opinions are so important. A song is more intricate and beautiful when different voices come together in harmony. This is why the Torah is called a song. Along these lines, Rabbi Jonathan Sacks wrote, “Diversity is a sign of strength, not weakness.” (Sacks, 2012)
Looking at the Research to Chart a Path Forward
Considering the efforts we invest in educating our students about Torah hashkafa, we should analyze how to allow them to appreciate Torah viewpoints that differ from their own. A meta-analysis (Bardach et al., 2024) identified the most effective practices for achieving positive outcomes in diverse student populations. Combining 79 studies involving over 56,000 students highlighted the effectiveness of several diversity-based initiatives, some notably more successful than others. These approaches, and how they are applied, should be of great interest to Jewish day schools if they are to tackle the issue effectively.
Colorblindness
We are all familiar with avoiding the elephant in the room. They tell a story about two prominent Torah leaders who were close friends but found themselves on opposite sides of the issue of Zionism during the 1940s. Someone asked, “How do you remain so close when you have such strong opposite views on a critical issue?” One of them replied with a smile, “We agree on 97% of everything, and we stick to those topics when we speak. We agree to disagree on this topic.”
Implementing this in schools is what social scientists call “colorblindness”. However, research (Neville et al., 2000) shows that using such a system can have the opposite effect. Imagine a teen struggling with dyslexia; many classroom activities are strenuous and reading-heavy. The well-meaning teacher tells the students, “We are all the same,” and pays no attention to their learning differences. Besides the overwhelming workload on the student with dyslexia, with this attitude, his or her friends may not fully appreciate their exceptional abilities, leading them to misunderstand their friend.
If differences are the music of our nation, why would we choose to tune them out?
Optimal Contact
One well-researched system is called “optimal contact ”. This is not simply placing diverse students in the same room (which many of our schools will not do anyway); it is about creating carefully structured interactions to break down prejudice. This involves collaborative projects with clear goals, ensuring equal status for all participants, and providing supportive leadership. Such conditions foster genuine understanding and reduce bias, proving particularly effective in middle and high schools.
When I brought groups of students to teach “those with special needs”, my students reported that they learned to appreciate the beauty of others and not focus on their differences. The students with special needs, likewise, learned to interact with and play alongside their typically developing peers, participating in various recreational activities. Similarly, I have paired older and younger students to learn the weekly parsha together. By being placed in a position where they were responsible for younger students, the older mentors developed an appreciation for people they would have otherwise overlooked.
The work of Pettigrew and Tropp (2006) supports the claim that well-planned intergroup contact can reduce bias associated with preexisting stereotypes. Positive intergroup attitudes appear to result from interactions where grouped individuals are tasked with a common goal and backed by influential leaders. These positive contacts decrease biases. This has been my experience as well.
Multiculturalism
Multiculturalism is another approach to enhance school diversity. It honors dialogue about cultural differences by acknowledging them. Educators using this method prepare activities that empower students to discuss their identity. Some Torah educators capitalize on opportunities to highlight differences, such as asking students to discuss their family traditions when it is time to celebrate Pesach. Students discuss their minhagim and engage in respectful dialogue, allowing them to understand others’ practices.
Research by scholars such as James Banks justifies the practice (Banks, J. A., 2004). His book, An Introduction to Multicultural Education, focuses on integration and minimizing prejudice. His work illustrates that merging a variety of viewpoints into the curriculum leads to better educational systems and inspires learners while expanding their understanding of issues that help them navigate complex human dynamics. Honoring various cultures, like when the teachers invite students to share their family’s Pesach customs, improves student learning and well-being.
I have experienced the power of multiculturalism in my own religious life. I have an Ashkenazi background, but when I have the occasion to bring my children into a Sephardic or Chassidic environment, we grow from the experience. For example, one Shabbos afternoon, we went to a shul for Mincha that follows Nusach Sephard. The paragraph of tzidkoscho contains three verses, and while Nusach Ashkenaz and Nusach Sephard include the same verses, their order is reversed. I realized that I had never thought much about that short prayer, and after experiencing the reversal, I learned more about it, discussing it with a Sephardi friend. This multicultural experience helped me appreciate the prayer and my own religious practice more.
Polyculturalism
Focusing on what connects us, what researchers call “polyculturalism”, has been shown in limited research to positively affect attitudes between groups and academic outcomes. The experts also feel that it promotes positive social-emotional outcomes for all students.
Chabad institutions are often recognized for their students’ abilities to interact with individuals from diverse Jewish backgrounds. Some students participate in isolated “cheder tracks” or similar programs, which offer advanced Torah study and modify the general studies. Yet, they develop an impressive capacity for broad social interaction. One well-respected Jewish educator attributed this success to Chabad’s emphasis on identifying the essence of each Jew and their unique role in serving Hashem. These values are instilled from early childhood through adulthood, fostering a culture of seeing beyond superficial differences and recognizing the shared soul.
Another way of addressing the value of a Jew is realizing that the need for everyone to be the same is antithetical to Torah living. In the first chapter of Mesilas Yesharim, the Ramchal states that each person has a unique mission in the world, described as “chovas haadam baolamo”. Rav Shlomo Wolbe, zt”l, explains in Alei Shur that each person has a unique mission. We can instill in students that no one else can accomplish what they can; they have a mission that only they can achieve, and cannot just be a carbon copy of others. Each one serves Hashem based on the talents Hashem has given them alone. If one were just to copy and paste the exact actions of others, there is no chance to fulfill the purpose of life – chovas haadam baolamo.
We can merge this focus on individuality with an understanding of what unites us, such as the 97% of Torah concepts that are universal to all traditional Jewish communities. Increasing our focus on this critical element of Judaism will put our students in a better position for now and the rest of their lives.
The Takeaway
A person does not learn unless he is in a place where he wants to be. All schools must find a common denominator that makes all students feel included and part of the school environment. By incorporating diversity as a core ideal in our school’s atmosphere, we can help everyone. The research is clear: schools cannot take a passive approach but must embrace active measures. This will require schools to push themselves out of their bubble and still maintain their Torah values. Schools should empower their teachers to create connections and construct productive teaching templates and inclusive curricula. By taking an evidence-based approach, schools have the potential to enhance intergroup relations, raise academic achievement, and foster socio-emotional well-being, allowing every child to flourish. Teachers push their students beyond what they knew before, and becoming comfortable with diversity is no different. We must also help them overcome the discomfort of awkward social interactions. Each small step equips students with the skills they need to grow into well-rounded, successful adults.
Rabbi Shmuel Chait, MAEL, a veteran mechanech, is joining Yeshivas Yakir Li as an upper elementary rebbi and boys limudei kodesh coordinator. He holds a master’s degree in educational leadership and has advanced teacher training certifications. Rabbi Chait has previously served as a rebbi and in educational leadership roles, including director of students, edtech coordinator, and curriculum coordinator. He received smicha from Yeshiva Chofetz Chaim and is a graduate of Bellevue University. He can be reached at RabbiChait@gmail.com.
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