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    THE KAPLAN CENTER MOURNS THE TRAGIC AND BRUTAL DEATHS OF THE HOSTAGES. OUR THOUGHTS ARE WITH THEIR FAMILIES AS WE PRAY FOR A SPEEDY END TO THE VIOLENCE IN THE HOLY LAND.

    Throughout this website we offer many resources about Mordecai Kaplan’s influential writings and philosophy and how Kaplan’s legacy continues to be woven through contemporary thought and practice.

    What’s New ? מה חדש


    It is often observed that for Mordecai Kaplan democracy was the religion of America. 

    The Kaplan Center appreciates our grant from A More Perfect Union: Jewish Partnership for Democracy. This grant allows us to embark on a “religious” journey from this February through next October. Each month we will select and distribute to our friends and partners a passage from Mordecai Kaplan or one of his students and collaborators.

    This month features an excerpt from Kaplan’s “Salvation through Labor,” a prayer for the Sabbath before Labor Day, adapted from the writings of A.D. Gordon (1945).

    In the day that is to come, you will be given, O man, a new spirit, and be stirred by new feelings, by a new hunger, not a hunger for bread nor a thirst for riches, but a hunger and thirst for work.

    And you will take pleasure in all the work that you do.

    You will give heed to do all your work as part of Nature, as part of the work of the universe and its expansiveness.

    And when you pause for a moment to straighten your back, and to take a deep breath, it is not only air that you will inhale; you will breathe in also a subtle something that will fructify your feeling and thinking, and add life and light to your spirit.

    You will have moments when your whole being seems to dissolve into the Infinite.

    VOTE

    • How do you envision the connection between work and change?
    • What are the many ways in which we can understand work?  How do you feel about the idea Kaplan fosters that engaging in labor is a way of engaging with the Divine? Does this change any dissatisfaction you might have with the ongoing struggle to create justice for all within our current democracy?
    • Does democracy by definition require continuous change?  What about our political structure do you think creates a continuous move away from stasis? Is this a good thing? 
    • How might you use Kaplan’s words as inspiration for yourself, your workplace, your communities?

    Join the Conversation…

    Explore the Kaplan Center’s latest resources


    Webinars and More

    Explore our upcoming webinars for 5875 (2024-25)

    Revaluating the Unetanah Tokef:

    What Kind of Tzedaka Softens the Harsh Degree? with author Amy Schiller and Rabbi Mordechai Liebling

    September 17, 2024

    Tribute Honoring Mel Scult’s 90th birthday

    Sunday, December 8, 2024
    1pm Eastern Standard Time

    Kaplanian Scholarship

    Looking to deepen your knowledge of Mordecai Kaplan’s life and philosophy?  

    Visit Reconstructing Judaism to explore the way Kaplan’s influence has become woven deeply into the fabric of a major North American Jewish movement.

    Kaplanian Voices

    Our Kaplanian voices series seeks to sensitize us to the unique ways many of us experience the very notion of Peoplehood  in 2023. Below are excerpts from conversation between Rabbis Jeffrey Eisenstat, founding director of our movement’s Camp Havaya, and former camp counselors about their initial exposures to the philosophies of Mordecai Kaplan a decade ago and its present meaning to them as young adult Jews in their thirties.

    https://vimeo.com/882745010?share=copy
    Yael Kurganoff on the power of Camp Havaya connections to Israel
    https://vimeo.com/881424233/76d62f5b88?share=copy
    Josh Davidson on the essence of peoplehood

    Visit the Ira Eisenstein portal where you will find….

    • Introductions by Rabbi Richard Hirsh to Ira Eisenstein’s books Creative Judaism and What We Mean by Religion with digital copies of those currently out-of-print volumes now available on our website
    • Explore the full set of resources related to teaching Mordecai Kaplan through Ira Eisenstein’s writings with these resources
    • Reflections about Ira Eisenstein as theologian and wise leader by Rabbis Dennis Sasso and Jeffrey Schein
    • A recording of Rabbi Eisenstein’s contributions that was hosted by the SAJ:Judaism that Stands For All as part of its centenary celebration

    Throughout this website we offer many resources about Mordecai Kaplan’s influential writings and philosophy and how Kaplan’s legacy continues to be woven through contemporary thought and practice.

  • Georgetown Conference (2014)

    https://vimeo.com/790702022
    https://vimeo.com/790708366
    https://vimeo.com/790757951
    https://vimeo.com/790786708
    https://vimeo.com/790806070
    https://vimeo.com/790814453
    https://vimeo.com/790832091
    https://vimeo.com/790841331
    https://vimeo.com/790861393
  • God and the Digital Age

    Text Me, and a Powerful Poem

    Later this summer the volume Text Me: Ancient Jewish Wisdom Meets Contemporary Technology (Jewish Resources for Understanding, Embracing, and Challenging our Evolving Digital Identity) will be published by Hamilton Press.  I have shared with readers of the Kaplan Center website in an earlier column the ways in which the project seems to me to be quintessentially Kaplanian.  Creatively living in two civilizations demands an ongoing, mutually critical dialogue between our Jewish values and our everyday lives, which are increasingly digital lives.

    Now I would like to offer a ta’am/taste of the volume in the form of a poem offered as commentary by Dr. Adina Newberg to a chapter on Jewish and human identity in the digital age. It is traditionally our privilege in the period between Pesach and Shavuot to explore Pirkei Avot, the section of the Mishna containing foundational sayings of our ancestors.   One of the most profound ideas that we find in Pirkei Avot is the assertion that God’s great gift to us is having not only made us in God’s image, but also having given us the awareness of being made in God’s image.  Presumably this self-awareness adds to our own agency in creating different understandings of what it means to be made b’tzelem Elohim, in the image of God.

    So, unsurprisingly, the very concept of b’tzelem Elohim means different things to different Jewish thinkers.  For Maimonides it is clearly anchored in the intellect.  For Ramban it refers to our soul.  For Rabbi Meir Simcha Cohen of Dvinsk it is our free will.  For Martin Buber it is a process of self-actualization, perfecting the capacities within us in a divine way.  And for Mordecai Kaplan, in addition to the theological function of underscoring the dignity of each individual, the concept aligns with the phrase from the Aleynul’takein olam b’malchut Shadai —the Godly power we have been granted allows us to transform the world into a more Godly place.

    In the digital age another unique twist is added.  The confluence of technology and b’tzelem Elohim comes forth in a challenging poem, titled “Installing You My Lord,” by Admiel Kosman, a poet, Talmudist, and professor of literature.  In the poem, the human communicates with the Divine one, but ironically the human is the one “installing” the Divine, like one installs a computer program.  Is the speaker creating the God he is talking to?  Have we come up with a unique new take on the High Holiday notion that we enthrone God?   Do we also create the God we enthrone?

    Here is the first stanza of the poem:

    Installing You my Lord, in the middle of the night.
    Installing You and all Your programs. Up and down
    the night goes, in my Windows, slows, installing You and
    the kruvim, installing you and the srafim, installing all
    the holy crew, until the morning
    come.

    [© 2007, Admiel Kosman.  From: Alternative Prayerbook Publisher: Hakibbutz Hameuchad, Tel Aviv, 2007.  Translation © 2011, Lisa Katz and Shlomit Naim-Naor.  From: Approaching You in English, Zephyr, Brookline, MA 2011.  Translator’s Note: One of a series of poems by Kosman in which he transliterates English into Hebrew letters. Kruvim = cherubim and srafim = seraphim.]

    The poem fills me with curiosity and wonder.  We know God wanted our partnership, but did God give us even the power to reshape God’s identity?  Did God want to be created in this particular way?  Why is the evening the most interesting time for such human installation of the Divine?  Isn’t that the time when we were in repose from the day’s labors?  What are the digital equivalents of cherubim and seraphim who serve as “connectors” or hyperlinks between the Divine and human worlds?  And if God runs the program once installed, what happens to the role of the humans who installed God?

    What questions does the poem raise for you, the reader?  We hope that many of your questions are explored in the new volume.  We will provide a link to that volume later in the summer.

    Please feel free to contact Jeffrey Schein with questions or comments, at jeffrey@kaplancenter.org.

  • Board of Directors

  • Israel Resources

    Resources on the Kaplan Center Website

    About Kaplan

    Responding to Kaplan: The Israel Experience

    Joseph Reimer In my recent book, Making Shabbat, I tell the story of the Schoolmans, founders of Cejwin Camp. There were Jewish camps before Cejwin, but the Schoolmans created the first intentional Jewish camp: a space for campers and staff to actively engage their Judaism. The Schoolmans were disciples of Mordechai Kaplan. Intentional Jewish camping […]

    By Kaplan | Mel’s Desk

     Right is Might 

    As we prepare to begin our reading of the Book of Exodus at a time of war and conflict these two reflections by Mel Scult on Kaplan’s views of might and right seem particularly contemporary. From Mordecai Kaplan: What can be plainer than that the following indicates what the Exodus meant to Israel: “And for […]

    Links to resources on other websites

  • Kaplan, Reconstructionism, & Democracy

    Jerusalem Post  Opinion
    Summer 2023

    By Ilan Chaim

    ‘Man is not free to choose between having or not having ideals, but he is free to choose between different kinds of ideals….” – Erich Fromm

    In this summer of noisily clashing ideologies in the background, a group of rabbis met quietly in Jerusalem to honor the memory of Reconstructionist Rabbi Jack Cohen, one of Kaplan’s most significant disciples and the founder of Kehillah Mevakshei Derekh in Jerusalem, a congregation devoted to Kaplanian principles. The event also anticipated the coming 90th anniversary of the publication of Kaplan’s revolutionary and evolutionary Judaism as a Civilization.

    The Kaplan Center held a day of learning on the importance of Mordecai Kaplan’s teachings for Israeli society today. Not coincidentally, it was held at Cohen’s former synagogue, Mevakshei Derech. The several dozen participants included Reconstructionist rabbis attending the Hartman Rabbinical Institute, rabbinical students who are in Israel for the summer, and Reconstructionist rabbis who live here in Israel.  Also joining the dialogue were eight members of the congregation. The richness of perspectives of future rabbis evolving their views of Zionism, Reconstructionist rabbis who lived out their commitment to Zionism by making aliya , and Israelis whose commitment to Zionism included liberal Judaism and democracy gave texture to the day and made it multi-vocal.

    Leaving outside the inescapable clamor in the streets for D-E-M-O-C-R-A-C-Y, participants’ short presentations and discussion focused on Kaplan’s belief in democracy, deftly moderated by Rabbi Dr. Jeffrey Schein, the executive director and senior education consultant of the Kaplan Center and organizer of the event.

    Kaplan and democracy

    Mordecai Kaplan was a devoted believer in democracy. “The Reconstructionists looked to democracy not only because it was the way of the land, but also because they invested democracy with the belief that it emerged from and pointed toward universal truths. In their view, democracy was the closest moderns could get to revelation in an age of relativism, multi-vocality and pluralism. They ultimately asserted that it was the next great stage shaping the evolution of Jewish civilization,” wrote Rabbi Dr. Deborah Waxman, president at Reconstructing Judaism.

    Rabbi Jeffrey Schein & Sarah Kallai (Jack Cohen’s niece)

    But as the Reconstructionist view was evolving during the 1930s, the greatest threat to democracy, and to the Jews, by Germany, was gathering force toward the outbreak of the world war.

    In 1939, Kaplan was living in Jerusalem, teaching at the Hebrew University’s education department, when the British Mandatory government issued the infamous White Paper restricting Jewish immigration to only 75,000, a fraction of those fleeing the spread of Nazi totalitarianism.

    While the leaders of the Yishuv, the pre-state Jewish population, struggled against the edict, Kaplan took a characteristically philosophic view, based on his belief that Jewish existence itself relies on a system whose fundamental pillars are reason and the rights of the individual. He taught that the sanctity of the individual, every individual, is the essence of democracy.

    “The minority status to which Jews seem to be condemned is the opportunity which the Jews must exploit to affirm the right of the human being to be something else besides being a creature of the herd, to be himself. This human dignity, which has fallen upon the Jew to defend, is what the Jew should live for himself as a Jew,” Kaplan wrote in 1939.

    Education is critical in inculcating democratic values, and so it is a major priority of the Reconstructionist movement, whose embrace of the liberal values of diversity and individual freedom is antithetical to totalitarianism, the imposition of a single, uniform standard that does not tolerate diversity.

    At this point in the discussion, Kaplan’s response to the growing threat of totalitarianism in 1939 suddenly became eerily prescient of the ongoing political crisis in Israel. He called the looming threat to democracy mobocracy – his name for fascism.

    There are “two factors which have contributed to the rise of mobocracy,” Kaplan wrote, “the stupendous machinery of communication which unites millions into a seething sea of human emotion and the failure of democracy to make good its promise of bringing special privilege under control.”

    He identifies the means mobocracy utilizes to gain and maintain power as xenophobia, chauvinism, and ignorance of the law – elements of which were daily visible among the hundreds of thousands of Israelis in the streets demonstrating for and against restricting the power of the Supreme Court to exercise judicial review.

    In the case of xenophobia, Kaplan writes: “The rulers in a mobocracy know that they can gain control of the masses by instilling in them hates and fears of some common enemy, who has to be augmented to gigantic proportions if he is comparatively insignificant and harmless, and who has to be invented if he is nonexistent.” Chauvinism is employed by the mobocratic ruler to arouse megalomania “in their own people or class” – or political party? – by a deluge of propaganda.

    Last of all, Kaplan states that the ruler of a mobocracy depends on the ignorance of his followers of how democracy functions upon “the exercise of reason and is based on a conscious regard for justice.”

    Mel Scult, Kaplan’s pre-eminent biographer, wrote that “Kaplan had great regard for the psychoanalyst Erich Fromm, whose quote above differentiates between different kinds of ideals – those that center on power and those that center on reason. For Kaplan, ideals were the essence of his view of religion and of his theology.”

    Fromm frequently reiterated: : “Man is not free to choose between having or not having ideals, but he is free to choose between different kinds of ideals, between being devoted to the worship of power and destruction and being devoted to reason and love.”

    The writer is a former chief copy editor and editorial writer at The Jerusalem Post. His debut novel, The Flying Blue Meanies, is available on Amazon.

  • Kaplanian Perspectives and Scholarship

    Articles

    Kaplan, Zionism, and Us

    Kaplan, Zionism, and Us

     by Rabbi Toba Spitzer In The Meaning of God in Modern Jewish Religion (published in 1937), in the chapter on Chanukah, Mordecai Kaplan reflected on Jewish survival in the face of competing cultures. He wrote: “Paradoxical as it may seem, if a nation wishes to survive, it must not make survival itself its supreme objective, […]

    Realism, Pluralism and Salvation – Reading Mordecai Kaplan in the 21st Century

    Realism, Pluralism and Salvation – Reading Mordecai Kaplan in the 21st Century

    An Invitation to Future Kaplanian Scholarship by Dr. Vered Sakal. For many years, most of the scholars who wrote about Kaplan were people who knew him personally. During the past few decades, however, more scholars are joining the conversation about Kaplan’s work…Being one of those “second generation” Kaplan scholars, I find this transition – from firsthand to secondhand knowledge – fascinating. 

    To Whom It May Concern: Mordecai Kaplan the Diarist

    To Whom It May Concern: Mordecai Kaplan the Diarist

    Soon the large canon of scholarship about Mordecai Kaplan will be expanded. Jenna Weissman Joselit,  the Charles E. Smith Professor of Judaic Studies and Professor of History at George Washington University. She is currently at work on a biography of Mordecai M. Kaplan for the Jewish Lives series of Yale University Press. Our Kaplan Center […]

    The True Spirit of Hanukkah

    The True Spirit of Hanukkah

    Mordecai Kaplan founded The Reconstructionist in 1935 to popularize his thought and to show its relevance to issues facing American Jews. Accordingly, each issue of the magazine opened with a series of editorials in which current events were analyzed from the standpoint of Reconstructionism.  The editorial line was formulated collectively by the Editorial Board, which […]

  • MishMash

    Primary Contact – Sarra Lev 
    sarralev@gmail.com 

    A Talmud Learning App
    For a demonstration, please see our video at https://www.youtube.com/watch?v=vrdgTKtX3GY.

    The talmud is a text that spans generations and was composed by groups of individuals through those generations (and not by a single author). It is, therefore, a living document that demonstrates and embodies both Kaplan’s philosophy that Judaism is an “evolving religious civilization,” and Reconstructionism’s commitment to developing Judaism in community. Moreover, the texts from which the Talmud is composed are generated by Jews living in “two civilizations,” whether they be products of the Roman World or of the Sassanian world. Kaplan considered it imperative that we look both at our roots and at our context, but it is not only its historical importance that makes the Talmud so relevant to us as Reconstructionists, but its *reception* history. The Talmud, that is, has continued to be central in many Jewish communities throughout the periods that followed its development, and continues to be a living document with which we can interact as our practice and our Judaism evolve. 

    Over the past decade I have searched for apps that would open Talmud to learners who have difficulty following the argument without being able to see it unfold before their eyes, without being able to organize the complex information. I have found none. This app does that and more. It allows learners to engage with the text through a Reconstructionist lens and to bring that learning into their present. Kaplan believed that in order to be a Reconstructionist, one had to know what they were reconstructing; to learn how a concept had evolved from Judaism’s beginnings until now. This app allows learners to engage in that process and to become active voices as they bring this central text to life. No other such app, or even written materials that accomplish this task, exist. Upon showing the demonstration video to a rabbinic colleague who graduated JTS, she exclaimed, “this will be the next generation of Talmud teaching everywhere!” We sincerely hope she is correct, and believe that this app can revolutionize Talmud learning. 

    To Load the app in your browser

    Learning to Use the App

    1. Putting text into the app (and where to get a text to start working with)
    1. How to move blocks of text around 
    1. How to label the shakla ve’taria 
    1. How to label historical layers 
    1.  How to save and load files 

    This method of teaching is not limited to rabbinical students. I have used it with lay-students at synagogues as well, delineating the different layers visually through font or colors. My students (whether rabbinical or lay) are thus able to discern for themselves how, as they adapted to new conditions, the generations of rabbis in the Talmud changed what it meant to be a Jew – their notions of what is important, their approaches to various subjects, and the meanings of the biblical texts that have been handed down to them. My students gain a vivid picture of the evolution of Judaism even within the rabbinic period.

    The dream of this project began years ago. Because Talmud is so complicated, and learning it has so many facets to it, I began to teach my classes using an application that was developed in Israel for the purpose of teaching Talmud. The Israeli app visually represented the workings of a Talmud passage so that students could see the ways in which one part of a passage interacted with other parts. There was a basic conflict, however, between the functionality of the app and my teaching as a Reconstructionist. 

    While I was teaching my students to discern historical layers and agendas, the Israeli app developers had no interest in this philosophy and there was no way to have students represent these layers visually in the app. Students were constantly frustrated that they could not fully visually represent the skills that I was teaching them to apply to the text. Every semester, when I received these complaints, I would tell them that if they found me a software engineer, I would build them an app to teach in a Reconstructionist framework.

    Last year, one of my students put me in touch with Michael Sokolovsky, who was excited about the idea and generous with his time, and we began to build. Michael’s Talmud learning had begun at SVARA shortly before we met, and so he was enthusiastic about the project’s potential, not only for rabbinical students, but for lay-students at SVARA and elsewhere. Together we walked through a series of Talmudic passages, trying to imagine what we would want learners to be able to do when the app was in its advanced stages. Our goal was to allow learners to visualize the various workings of a Talmudic passage. On the right-hand side of the app in its current form, the learner sees the linear passage, an area for translation and notes, and the ability to highlight the text in different colors that signify the different historical layers in the passage. On the left of the screen, the learner can organize the material visually in whatever manner makes the most sense to them, and can draw arrows linking one “box” to another, signifying the relationship between those boxes – is “Box B” a question about “Box A”? A challenge to “Box A”? An answer to “Box A”? The learner can also use the left-hand side of the screen to organize the text by historical layer and to read through each historical layer separately. The app allows students to isolate words, ideas, concepts and rulings that undergo change through historical periods and to outline the argument of a passage in its final edited state. 

    Michael has spent more hours than I can count coding, and although we are still in the early stages of development, I have been using the app to teach my students both last semester and this semester. Students use it to prepare their assignments each week, and it is shared on a screen during class so that any student can follow along or lead others through their thought process. Part of their Talmud learning experience includes each of them teaching their classmates in rotation. This year they have done their own learning and taught their classmates using the app. We have had two feedback sessions with students, who continue to offer ideas as they become more adept at analyzing texts, and thus come to understand their own learning and teaching needs. Our hope is to make this app available not only for Reconstructionist rabbinical students, but for learners in Michael’s SVARA community (a community from which, in fact, many learners go on to become Reconstructionist rabbis) and in synagogues and other Jewish communities. We plan to develop an English version of the app as well, which will be able to be used with translation This will enable rabbinical students to teach within their communities as they become rabbis out in the world.

  • Mel Scult Teen Prize

    Sponsored by the Kaplan Center for Jewish Peoplehood in cooperation with Camp Havaya and Reconstructing Judaism

    Calling all teens! Submissions are open from July 1 – October 30, 2024.
    Prizes announced by November 24, 2024.

    All teens eligible from B Mitzvah age through 12th grade to apply for the prize. 

    Mel Scult is the premiere biographer of Mordecai Kaplan, the founder of Reconstructionist Judaism. He is beyond doubt the world’s expert on the life and writings of Mordecai Kaplan. Help the Kaplan Center celebrate his 90th birthday by participating in this contest! 

    Two teen prizes of $1,000
    (if awarded to hevruta the prize money is split between participants)

    Winners will receive a letter of recognition that can be used for college applications. The contest is part of continuing efforts to help teens access the depth and profundity of Mordecai Kaplan’s philosophy. You are encouraged to talk to youth directors, Rabbis, and Education directors to develop your ideas.

    TO APPLY
    Submissions can be of one of two categories:
    Artistic or Literary 

    Artistic Submissions:

    Design your own logo (with accompanying song or video if you choose). Take the judges backstage and share some of your process:
    – What are the various elements of your logo?
    – Why did you choose them?  
    – How do you hope this logo will affect the viewer? 
    – What message about 21st century Reconstructionist Judaism do you hope the logo will convey?
    Sample logos from across the Reconstructionist Movement can be found within the application.

    Literary Submissions:

    Choose any of the five questions and write a 200-300 word response. You are welcome to create video or audio supplements with your entry, but this is not required.  
    Below are five issues that were posed to Mordecai Kaplan in the 20th century and collected in a volume Questions Jews Ask. We are interested in the responses from 21st century teens.
    #1 Is there any reason to identify with the Jewish People, aside from being convinced Jewish  are unique/superior?
    #2 What should be the relationship between Judaism and the State of Israel in 2024?
    #3 Does departing from Jewish tradition in any way lessen the chance of Jewish Peoplehood surviving?
    #4 What changes in contemporary Judaism are necessary for Judaism to fulfill the promise of Kaplan’s dream?
    For inspiration, please read this article:
    A Child’s Biography of Mordecai Kaplan – Reconstructing Judaism

    Questions? Contact our educator Karen Morris at education@kaplancenter.org.

  • User’s Guide

    People in the following roles or capacities might find the following sections particularly useful:

    Kaplanian Thinkers, Scholars and Rabbis           Educational Decision-Makers
    Education Directors and Rabbis involved in Communal Education           Front-Line Educators

    Kaplanian Thinkers, Scholars and Rabbis

    1. Foundations

    2. Kaplan’s Context

    • Dr. Eric Caplan
    • Dr. Mel Scult

    3. 20th Century Kaplanian Vision

    • Selections from Judaism as a Civilization
    • Text study guides and handouts

    4. An Orchard of Kaplanian Educational Resources 

    5. 21st Century Kaplanian Vision

    • Text study guide and handouts

    6. Commentary on Specific Sections of the 21st Century Vision

    • Handouts

    7. Enduring Challenges of Jewish Education in the 21st Century

    8. Yesh Omrim: Other Opinions 

    9. Panoramic Perspective

    Anchor Educational Decision-Makers (including life long learning committees)

    1. Foundations

    • Purpose of Vision in Jewish Education
    • Relevance of Kaplan to 21st Century Jewish Education

    2. 20th Century Kaplanian Vision

    • Selections from Judaism as a Civilization 
    • Text study guides and handouts

    3. An Orchard of Kaplanian Educational Resources

    4. 21st Century Kaplanian Vision

    • Text study guide and handouts

    5. Enduring Challenge of Assessment and Evaluation: Using the Kaplanian Report Card

    6. Yesh Omrim: Other Opinions 

      Education Directors and Rabbis Involved in Communal Education

    1. Foundations

    • Purpose of Vision in Jewish Education
    • Relevance of Kaplan to 21st Century Jewish Education

    2. 20th Century Kaplanian Vision

    • Selections from Judaism as a Civilization 
    • Text study guides and handouts

    3. An Orchard of Kaplanian Educational Resources

    4. 21st Century Kaplanian Vision

    • Text study guide and handouts

    5. Commentary on Specific Sections of the 21st Century Vision

    • Handouts

    6. Enduring Challenges of Jewish Education in the 21st Century

    Anchor  Front-Line Educators (classroom teachers, camp counselors, etc.)

    1. 20th Century Kaplanian Vision

    • Selections from Judaism as a Civilization 
    • Text study guides and handouts

    2. An Orchard of Kaplanian Educational Resources

    3. 21st Century Kaplanian Vision

    ABSOLUTELY EVERYONE SHOULD VISIT

    AN EVOLVING VISION: ADD YOUR VOICE

    Feel free to submit questions or tell us which sections were useful to you in what roles!