Dr. Emily AronoffIn the rich tapestry of Jewish history, the transmission of traditions, observance of Shabbat, and engagement in rituals were organic processes. Children learned by observing and participating in Jewish practices within their homes and communities. However, as Jews migrated to America, new opportunities for religious freedom and cultural assimilation brought about significant changes in Jewish educational norms. While the exact origin of Tot Shabbat is unknown, the concept seemed to emerge in the early 1980s. Rabbi Elyse Frishman, one of the pioneers of the Tot Shabbat concept, describes this emergence as an example of synchronicity, meaning that the essential factors appeared independently and at the same time, not causally related to one another but meaningfully related. This article explores the historical context that led to the emergence of “Tot Shabbat” programs as a central component of many congregations’ practices. These programs serve as powerful opportunities to engage new families during their crucial developmental window. Let’s delve into the transformative shifts in Jewish education that resulted from the birth of Tot Shabbat.
Shifting Paradigms in Jewish Education
In his book, “American Jewish Education in Historical Perspective,” Jonathan Sarna highlights the transition from incidental and informal Jewish education to intentional and formal instruction. Early Jewish schools focused on technical skills such as reading Hebrew, while the rest of the Jewish education occurred outside of the classroom, through family and community involvement.
However, as time passed, the value placed on incidental education through real-life experience diminished, and intentional classroom education assumed a more prominent role.
Early Innovations: Jewish Sunday Schools and Correspondence Courses
The first Jewish American Sunday school, founded by Rebecca Gratz in 1838, was a groundbreaking initiative that provided free education to Jewish children in Philadelphia. This model, influenced by Christian programs, inspired the creation of similar Jewish Sunday schools across different cities. Additionally, the advent of Jewish early childhood education can be traced back to the establishment of an “Infant Class” in 1873, offering instruction to young children who were not yet able to read.
Dr. Samson Benderly, a visionary in 20th-century Jewish education, recognized the need for developmentally appropriate early childhood learning. He pioneered the creation of correspondence courses, aimed at teaching Jewish holidays to mothers and their children. These courses utilized various engaging tools such as poems, games, songs, and dramatizations specifically designed for young children.
Benderly also advocated for the professionalization of Jewish educators, emphasizing the importance of their deep knowledge of American Jewish youth, Jewish ideals, and the Jewish people.
Jewish Early Learning Centers and Changing Community Dynamics
Jewish early learning centers, often associated with day schools, synagogues, and community centers, became increasingly prevalent during and after World War II. With more mothers entering the workforce, these centers provided childcare while still maintaining a focus on character education (rather than explicit Judaic content). However, religious education during this period remained primarily the responsibility of families and the community.
The post-war years witnessed significant changes in American Jewish life, including increased immigration, suburbanization, and reduced anti-Semitism. These factors led to a growing need for Jewish education and a shift in focus toward child-oriented communities. Synagogues became centers for raising Jewish children, catering to the needs and interests of families.
This transformative period set the stage for the emergence of Tot Shabbat programs.
The Role of Music in Worship and Education
Music’s role in Jewish worship underwent significant changes throughout the 20th century, reflecting the evolving status of the Jewish American population. The synagogue experience became more participatory, allowing congregants to actively engage in prayers and music.
In the 1960s and 1970s, a new genre of Jewish American music emerged that would profoundly impact Jewish musical experiences. The desire for music that was meaningful and accessible led to the creation of songs with English lyrics and familiar melodies from popular culture. Children and teens who sang spirited folk songs and new hasidic tunes in Jewish summer camps were unsatisfied when returning to their home congregations which only sang melodies from their parents’ and grandparents’ time.
The Role of Community Members in Jewish Music
Liberal Jews not only wanted to participate in worship musically, but they wanted their music to be meaningful and accessible. The definition of what Jewish music could include was expanded by composers and performers such as Debbie Friedman. Music like hers, which included English lyrics and sounded like the secular and popular tunes of the day, altered the role that music played in Jewish life.
Music was consciously used as a tool to convey texts and values. Songs were written specifically to engage and educate children about Judaism, but the tunes often engaged their parents, too. The role of music in Jewish education, worship, and outreach shifted.
Camps, youth groups, and college campuses started to share songs with Jewish texts and American sounds. According to Marsha Edelman in “Discovering Jewish Music,” Shlomo Carlebach’s approach is an example of this. Edelman writes that the “limited texts and purposely repetitive Hasidic-style songs he wrote and sang (interspersed with his own stories and inspirational religious messages) were the key to his outreach efforts and enabled Jewishly uneducated members of his audiences to become a part of the music-making”. Music as an outreach tool, especially when utilizing didactic English lyrics, set the stage for creative musical worship experiences that are still included in Tot Shabbat programs today.
The Rise of Tot Shabbat Programs
The birth of Tot Shabbat programs in the early 1980s was a result of multiple factors.
The clergy of that time, influenced by Havurah and Reconstructionist movements, sought to create worship experiences aligned with egalitarianism, informality, and active participation.
Younger generations, empowered by their positive experiences in Jewish summer camps, desired more engaging and participatory services in their home synagogues. The introduction of family-friendly attitudes, upbeat melodies, and interactive elements transformed worship experiences.
Congregations like B’nai Jeshurun in New York City attracted large numbers of attendees with their inclusive and spirited services. These changes represented a departure from the traditional model, embracing a more engaging and personal approach to Jewish practices.
The Importance of Family and Informal Education
In recent decades, the Jewish community has recognized the significance of family involvement and informal education in the Jewish upbringing of children.
Organizations such as the Board of Jewish Education of Greater New York emphasized the integration of family and informal education into supplementary school systems. The engagement of families in the educational process greatly enhances the meaningfulness of a child’s Jewish education.
The Current Landscape and Future Potential
The 21st century has brought about a deeper understanding of early childhood development and the importance of early educational experiences. Studies on cognitive development and the impact of various stimuli on young children highlight the potential of Tot Shabbat programs.
However, there is still a great need for improvement and knowledge-sharing among communities. By examining successful programs and incorporating research findings, communities can enhance the effectiveness of Tot Shabbat programs. These initiatives align with the changing landscape of Jewish education, catering to the needs and preferences of progressive American Jews.
Contemporary Research: Exploring Tot Shabbat
My 2018 research project “Exploring Tot Shabbat: A Study on Tot Shabbat Programs and Their Effect on the Engagement in Jewish Life of Families with Young Children” found that participation in these programs do, in fact, influence Jewish families to socially interact with other Jewish families and form new relationships.
This is consistent with relevant research and extensive literature arguing that these are the most potent ways to increase Jewish identity.
A slightly less anticipated finding of this project is the fact that while Tot Shabbat participation facilitates what is designed to be a developmentally-appropriate learning experience for the children, adults that participate in Tot Shabbat can be affected in meaningful, mature, and identity-altering ways as well.
A slightly less anticipated finding of this project is the fact that Tot Shabbat participation benefits children and adults as well. For children, Tot Shabbat facilitates developmentally-appropriate learning experiences. For adults, Tot Shabbat can be positively impactful in meaningful, mature, and identity-altering ways as well.
Learn more about my Tot Shabbat research here!
The Prevalence of Tot Shabbat in the Present and Future
The historical and contextual shifts in Jewish educational norms have paved the way for the creation of Tot Shabbat programs. These programs represent a powerful opportunity to engage Jewish families during the crucial developmental window of their children.
From the early innovations of Jewish Sunday schools and correspondence courses to the evolving role of music in worship, various factors have shaped the landscape of Jewish education. Today, the focus on family and informal education further reinforces the importance of Tot Shabbat programs in nurturing Jewish identity and engaging families in synagogue life.
With continued research and shared insights, these programs can continue to evolve and meet the needs of Jewish congregational leaders and families with young children.
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