Lippman Kanfer Foundation for Living Torah has an ambitious goal.We envision a just world in which the dignity, equity, and flourishing of all human beings are realized. And we believe that we can get closer to that vision by applying Jewish wisdom. Jewish education is central to this work because it is through Jewish education that people gain access to – and facility with – Jewish wisdom that they can apply to the most important questions, challenges, opportunities, and decisions we face as individuals, as communities, and globally. This approach to Jewish education aims to help people thrive, not to make them “good Jews” or even literate ones, except asmeans in service of this universal end. As the foundation’s founding president, Dr. JonWoocher, z”l, explained, we are advocating a paradigm shift from asking “How can we keep Jews Jewish as they go through the process of embracing American life?” to “How can we help Jews find in their Jewishness resources that will help them live more meaningful, purposeful, and fulfilling human lives?” Although this probably will not come as a surprise, we do not have all the answers for how to facilitate this transition. We are therefore always eager to learn from others about where they think we are on target, as well as where wer are missing the mark – honest feedback that is not always easy for a funder to come by, as Rabbi Elie Kaunfer explains in “Applying Jewish Wisdom to Philanthropy: The Case of Aggripas and the Sages.” And we also want to invite as broad a conversation as possible, one that, in the spirit of the Talmud, elevates multiple, conflicting viewpoints. So when we learned that the Journal of Jewish Education would be publishing an issue that reflects on and critiques some of our work, we were grateful for the opportunity to sponsor it and show our support. In addition to contributing to discourse around Jewish education more broadly, these articles have already influenced our own learning and thinking. Since the foundation’s first days in 2013, two of the primary frameworks we have used to describe our work have been Applying Jewish Wisdom (AJW) and Jewish Sensibilities. Like all terms of art – and all words for that matter – these expressions do not inherently mean anything. Instead, their power comes from how they are employed and negotiated in the world. While we have meant certain things by them, it is essential for us to understand how they have been used by others. Dr. Bethamie Horowitz’s “A Critical Eye on the Prize: Unpacking the Meaning of ‘Applied Jewish Wisdom’” explains that although AJW has an “ambiguous, catch-all quality,” it also – perhaps because of that quality – serves as a “boundary object” that is essential for “developing and maintaining coherence across intersecting social worlds.” What unites these intersecting worlds are: taking Jewish wisdom and texts seriously, and not just tacking a “proof text” onto a preexisting plan; reinventing and reinterpreting old forms; and designing “learning environments where this kind of deep, inventive investigation of Jewish wisdom, texts, and ideas could take place, and then be used in new creations.” What struck us about this analysis is that the defining attributes of AJW relate to inputs and methods, not outcomes. In other words, one could take Jewish texts seriously, reinvent or reinterpret old forms, and design generative learning environments in service of either “keeping Jews Jewish” or “helping them live more meaningful, purposeful, and JOURNAL OF JEWISH EDUCATION 2019, VOL. 85, NO. 4, 342–344 https://doi.org/10.1080/15244113.2019.1681205

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前言

Lippman Kanfer Foundation for Living Torah 有一个雄心勃勃的目标。我们设想一个公正的世界，在这个世界中，所有人的尊严、公平和繁荣都得以实现。我们相信，通过应用犹太人的智慧，我们可以更接近这一愿景。犹太教育是这项工作的核心，因为正是通过犹太教育，人们才能获得——并运用——犹太智慧，他们可以将这些智慧应用于我们作为个人、社区和社区所面临的最重要的问题、挑战、机遇和决定。全球。这种犹太教育方法旨在帮助人们茁壮成长，而不是让他们成为“好犹太人”，甚至是识字的人，除非是为这个普遍目标服务的手段。作为基金会的创始主席，z”l 的 JonWoocher 博士解释说，我们正在倡导一种范式转变，从问“在犹太人接受美国生活的过程中，我们如何才能让他们保持犹太人的地位？” “我们如何帮助犹太人在他们的犹太身份中找到能够帮助他们过上更有意义、更有目的和更充实的人类生活的资源？” 虽然这可能不会让人感到意外，但对于如何促进这种转变，我们并没有所有的答案。因此，我们总是渴望从其他人那里了解他们认为我们在哪些方面达到了目标，以及哪些方面没有达到目标——正如拉比 Elie Kaunfer 在“申请”中解释的那样，资助者并不总是容易获得诚实的反馈。慈善事业的犹太智慧：Aggripas 和圣人的案例。” 我们还希望邀请尽可能广泛的对话，本着塔木德的精神，提出多种相互冲突的观点。因此，当我们得知《犹太教育杂志》将出版一期反映和批评我们某些工作的问题时，我们很感激有机会赞助它并表示我们的支持。除了对更广泛地围绕犹太教育的讨论做出贡献之外，这些文章已经影响了我们自己的学习和思考。自 2013 年基金会成立以来，我们用来描述我们工作的两个主要框架是应用犹太智慧 (AJW) 和犹太情感。就像所有的艺术术语——以及所有与此相关的词——这些表达本身并不意味着什么。相反，他们的权力来自他们在世界上的雇佣和谈判方式。虽然我们用它们来表达某些东西，但了解其他人如何使用它们对我们来说至关重要。博士。贝瑟米·霍洛维茨 (Bethamie Horowitz) 的“对奖项的批判性眼光：解开‘应用犹太智慧’的含义”解释说，尽管 AJW 具有“模棱两可、包罗万象的品质”，但它也——也许正是因为这种品质——充当了“边界对象” ”这对于“在交叉的社会世界中发展和保持一致性”至关重要。将这些相互交叉的世界联系在一起的是：认真对待犹太智慧和文本，而不仅仅是将“证明文本”附加到预先存在的计划上；重新发明和重新诠释旧形式；并设计“学习环境，在那里可以对犹太人的智慧、文本和思想进行这种深入、创造性的调查，然后用于新的创作。” 这个分析让我们印象深刻的是，AJW 的定义属性与输入和方法有关，而不是结果。换句话说，人们可以认真对待犹太文本，重新发明或重新解释旧形式，并设计生成式学习环境，以服务于“让犹太人保持犹太人”或“帮助他们生活得更有意义、更有目的性，以及 JOURNAL OF JEWISH EDUCATION 2019，VOL。85，没有。4、342–344 https://doi.org/10.1080/15244113.2019.1681205