
Alongside 130 teen boys and girls from across the U.S., Canada and Israel, plus dozens of adult advisors and judges, I spent the long weekend of March 16-19, 2023 at the Pearlstone Retreat Center in Reisterstown, Maryland at the Maimonides Moot Court Competition (MMCC). A moot court is a mock court where hypothetical cases are tried for the training of (generally) law students. Here, at this program run by the Hadar Institute and supported by the Maimonides Fund, teams of high schoolers took on the Beit Din role and adjudicated halachah.
Just as the talmudic rabbis debated and explored almost every aspect of life in their days, so students gathered to argue about the ethics of self-driving cars, using halachic sources to make cases concerning whether the (fictional) iTaxi technology should be allowed in the (fictional) city of Glendale. Teams harnessed the same sources from a common sourcebook even as they asserted contrasting perspectives. Halachic sources spanning the Jewish experience concerned fair competition in business, printing press technology, Matzah-making technology, and more.
These high schoolers came from all grades and denominations — and from many kinds of schools: pluralistic, Orthodox, public and independent — to joust with one another using their best halachically grounded arguments.
These high schoolers came from all grades and denominations — and from many kinds of schools: pluralistic, Orthodox, public and independent — to joust with one another using their best halachically grounded arguments. An extended community-building Shabbaton, encompassing an introduction, prep sessions, minyanim, classes, singing, hiking and more, preceded Sunday’s competition.
The broader experience engendered several impressions for me concerning the state of Jewish education, the state of Jewish pluralism, and the state of Jewish leadership in 2023.
First, notwithstanding handwringing about Jewish continuity by elders, the Jews have both a bright present and future. We jointly sang on Saturday evening, quoting the biblical Joseph’s brothers, “Am Yisrael Chai.” Gen-Z youth from across cities and countries opted to attend, underscoring their curiosity about Jewish wisdom and texts, interest in mastering the art of argumentation (or, winning a competition), and care for relevant social issues. Brooke Abselet, a senior at Milken Community High School in Los Angeles, spoke of the exhilaration of feeling “like Judaism was alive.” Teens led tfila and leyned Torah. One hundred and thirty enthusiastic teens represent a drop in the bucket of contemporary Jewish youth. Nevertheless, they are powerful.
My second impression had to do with the pursuit of truth, learning and glory. Just after Havdalah, I perceived a visceral rise in excitement. Saturday night represented the time for final preparations (rather than a dance, movie, etc.). I sat with Kehillah students, who avidly coached one another on contours of their arguments and delivery. The competition itself was intense. Rebecca Fishkin, BBYO junior at Baltimore City College High School, found it wonderful but “intimidating to be in a room with competitors … the judges and fellow students ask hard questions; it kept me on my toes, that’s for sure.”
Famously, one traditional Jewish text characterizes how iron sharpens iron as a model for how students “sharpen one another in the process of halachah” (Taanit 7a). This sharpening process of authentic Jewish learning took place at the moot court.
Third, we experienced spirituality and prayer, Gen-Z style. Students selected between bustling Egalitarian, Orthodox, and Experimental minyan options. Students and faculty alike volunteered to lead minyan segments. I facilitated Experimental Minyan Kabbalat Shabbat. During the prayer service, 30 participants sang, danced, went outside, appreciated nature and listened to each other. As the service concluded, one student asked to sing the Shma’ altogether. With discussion of the rise in numbers of explicitly non-religious Jews in emergent generations, I was surprised that kids spoke of Hashem as they did and asked to say additional prayers.
Fourth, pluralism between unity and disunity was a strong theme. The model of pluralism at the program, including the interactions of students from across the Jewish world and the three minyanim options, was inspiring. (Other set-ups would not have mandated tfila in the first place, while still others would not have allowed for experimental or egalitarian options.) Ary Hammerman, sophomore at The Leffell School in New York, shared, “I appreciated the different minyanim. People were respectful of all levels of religiousness.” The Saturday evening singing and Havdalah brought everyone together in one space. An Israeli educator shared her joy for the apparent unity, as well as her fear, and worry, that such unity eludes her native Israel.
Notwithstanding impressive unity, some Israeli students felt that their American peers do not understand life in Israel and seem not to invest in or know about the project of Israel. One asked how American peers could call themselves Zionists if they are not planning to spend time in Israel, at least for a year-long program.
Separately, I respect Hadar’s choice to center universally recognized halachic texts in the sourcebook offered to moot court participants, but the matter is complex for me. In my opinion, non-Orthodox and nontraditional approaches to halachah also merit sustained attention by all. How can Orthodox students and others begin to take seriously less traditional voices, if not in such a setting?
Finally, the idea of moving toward a fun, if transient, Jewish learning community was front and center at MMCC. School programs sometimes evoke dreariness, and competitive spaces sometimes induce anxiety. Many MMCC participants considered the program fun. One teen shared that the community aspect was worth the stress of planning the argument, while another spoke of the joy of observing Shabbat together — being in the moment, spending time, and making memories and bonds — without the pull of cellular distractions. Still another spoke of MMCC’s power as a social experience, and how many teens sought to forge new friendships and connections. It is not obvious that environments in which kids are challenged to grow in their public speaking, critical thinking, and thinking-on-their-toes skills would necessarily be safe, caring or joyful.
Will these young people become rabbis, lawyers, scholars, policymakers and machers who make key decisions in and about Jewish life and social life at large? We have yet to see.
In conclusion, the state of Jewish education for these students in 2023 is strong. They are curious and excited about the quest for — and application of — Jewish wisdom. Will these young people become rabbis, lawyers, scholars, policymakers and machers who make key decisions in and about Jewish life and social life at large? We have yet to see.
Regardless, we can hope for and undertake more experiments grounded in serious engagement with Jewish texts, community-building and social issues. In the words of the sages: “Study is greater than action because study leads to action” (Kiddushin 40b).
Joshua Krug, PhD is the Director of Jewish Life and Learning at Kehillah Jewish High School and the founder of Opening Doors. JoshuaSKrug.com and his email is JoshuaSKrug@gmail.com