The Professional Identity of Jewish Thought Teachers in Israel's State Religious Education System
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| Title: | The Professional Identity of Jewish Thought Teachers in Israel's State Religious Education System |
|---|---|
| Language: | English |
| Authors: | Ariel Levin, Eli Kohn |
| Source: | British Journal of Religious Education. 2026 48(1):146-162. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 17 |
| Publication Date: | 2026 |
| Document Type: | Journal Articles Reports - Research |
| Education Level: | High Schools Secondary Education |
| Descriptors: | Foreign Countries, Jews, High School Teachers, Religious Schools, Judaism, Philosophy, Religious Factors, Professional Identity, Religious Education |
| Geographic Terms: | Israel |
| DOI: | 10.1080/01416200.2025.2485305 |
| ISSN: | 0141-6200 1740-7931 |
| Abstract: | This study examines the professional identity of teachers of Jewish thought within Israel's state-religious education system. Despite the pivotal role of Jewish thought in shaping students' religious consciousness, no comprehensive study has yet addressed the professional identity of educators in this field. Utilising semi-structured, in-depth interviews with 15 teachers, the study identifies four central components shaping their professional identity: their perception of their role as shapers of consciousness and belief, the tension between exercising leadership and maintaining flexibility in guiding educational processes, their commitment to continuous professional development, and the pedagogical challenges of rendering traditional content, utilising the language of ancient texts accessible to 21st-century students. The significance of this study lies in its contribution to theoretical knowledge regarding the professional identity of educators in religious philosophy, its elucidation of the challenges involved in teaching Jewish thought in the contemporary era, and its implications for teacher training and professional development programmes. These findings offer valuable insights into the complexity of the role of educators engaged in teaching philosophical-religious content within modern educational contexts. |
| Abstractor: | As Provided |
| Entry Date: | 2026 |
| Accession Number: | EJ1499252 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwFsSGxTere9WtwkT1QnRgQmAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDMx3tauw4McqWcyO5QIBEICBm5JWHgLtFn7R_Y-NQEangRUC0VYoQV-HHiC4Ons0Ia8YtUN0TSpuwey9BVAvl6k20AW2rNvOzhve5dAWCMKwgtjzFmapnwm_6S_7cS4uQ2fyVpO0jKJl3H-PhXGfB01UdFN0W4UE-KBJQBqIItiTrLe99W6AvScS4Rie0mWTtMjgi5GlUFgNPNZ8kuOXvhNonx5GrgzzVtinQWiG Text: Availability: 1 Value: <anid>AN0190412455;ga401jan.26;2025Dec24.08:10;v2.2.500</anid> <title id="AN0190412455-1">The professional identity of Jewish thought teachers in Israel's state religious education system </title> <p>This study examines the professional identity of teachers of Jewish thought within Israel's state-religious education system. Despite the pivotal role of Jewish thought in shaping students' religious consciousness, no comprehensive study has yet addressed the professional identity of educators in this field. Utilising semi-structured, in-depth interviews with 15 teachers, the study identifies four central components shaping their professional identity: their perception of their role as shapers of consciousness and belief, the tension between exercising leadership and maintaining flexibility in guiding educational processes, their commitment to continuous professional development, and the pedagogical challenges of rendering traditional content, utilising the language of ancient texts accessible to 21st-century students. The significance of this study lies in its contribution to theoretical knowledge regarding the professional identity of educators in religious philosophy, its elucidation of the challenges involved in teaching Jewish thought in the contemporary era, and its implications for teacher training and professional development programmes. These findings offer valuable insights into the complexity of the role of educators engaged in teaching philosophical-religious content within modern educational contexts.</p> <p>Keywords: Professional identity; Jewish thought; teaching of Jewish thought; qualitative research</p> <hd id="AN0190412455-2">Introduction</hd> <p>The subject of Jewish thought is learned in the religious education system in Israel, focuses, among others, on issues of belief in God, the centrality of the land of Israel in Judaism, the place of the Torah and its commandments in the life of the Jew. This subject poses a unique challenge to teachers involved in the field. Unlike other subjects, teaching Jewish thought involves grappling with fundamental questions of identity, faith, and meaning, which require teachers to navigate between imparting academic knowledge and nurturing the spiritual and faith-based development of their students. Previous research in the field of religious education points to the inherent tension between academic objectivity and religious commitment (Bryan and Revell [<reflink idref="bib9" id="ref1">9</reflink>]), and to the need to develop a 'dual pedagogy' that combines scholarship with spiritual development (Baumfield [<reflink idref="bib2" id="ref2">2</reflink>]).</p> <p>Despite the great importance of understanding the professional identity of Jewish thought teachers, research in this area is relatively limited. Existing studies have focused mainly on pedagogical aspects of teaching the subject (Galili-Schachter [<reflink idref="bib24" id="ref3">24</reflink>]) and on teachers' perceptions of their professional abilities (Levin and Iluz [<reflink idref="bib35" id="ref4">35</reflink>]). No in-depth study has yet been conducted that examines the professional identity of teachers of Jewish thought in all its complexity.</p> <p>This study seeks to fill this gap by conducting an in-depth examination of the professional identity of teachers of Jewish thought in state-religion education. The study focuses on understanding how these teachers perceive their role, shape their professional identity, and deal with the unique challenges they face.</p> <p>The importance of the study stems from several aspects: First, it expands theoretical knowledge about the professional identity of teachers in the field of religious philosophy. Second, it sheds light on the unique challenges in teaching Jewish thought in the modern era. Third, it provides important insights for training and professional development programmes for teachers in the field. Finally, the study contributes to understanding the complexity of the role of teachers involved in teaching philosophical-religious content in the contemporary educational context.</p> <hd id="AN0190412455-3">Literature review</hd> <p></p> <hd id="AN0190412455-4">A professional identity</hd> <p>The concept of self-identity, addressing the fundamental question 'Who or what is the person?', encompasses both individual self-perception and socially attributed meanings (Beijaard [<reflink idref="bib3" id="ref5">3</reflink>]). This identity undergoes continuous development through dynamic interactions between individuals and their environment, reflecting contextual self-perceptions (Beijaard, Meijer, and Verloop [<reflink idref="bib4" id="ref6">4</reflink>]). Furthermore, the formation of self-identity entails an ongoing process of creation, expansion, and modification through self-evaluation within the context of interpersonal relationships (Cooper and Olson [<reflink idref="bib13" id="ref7">13</reflink>]).</p> <p>Professional identity, as a significant subset of self-identity, addresses the question 'Who am I, or what am I, as a professional?' This conceptualisation highlights the intrinsic connection between self-identity and professional identity (Berger and Holmes [<reflink idref="bib5" id="ref8">5</reflink>]). In the educational context, Kelchtermans ([<reflink idref="bib31" id="ref9">31</reflink>]) characterises professional identity as 'a lens through which teachers (educators) look at their job, give meaning to it and act in it' (<reflink idref="bib260" id="ref10">260</reflink>). Recent empirical research by Kim, Oxley, and Asbury ([<reflink idref="bib32" id="ref11">32</reflink>]) has expanded this theoretical framework by examining how teachers' professional identity influenced their resilience and adaptability during the COVID-19 pandemic, thereby demonstrating the dynamic nature of professional identity in response to unprecedented challenges.</p> <p>In their seminal review, Beijaard, Meijer, and Verloop ([<reflink idref="bib4" id="ref12">4</reflink>]) analysed 22 studies on teachers' professional identity, predominantly employing qualitative methodologies. Contemporary research has substantially built upon this foundation. Notably, Hanna et al. ([<reflink idref="bib27" id="ref13">27</reflink>]) developed and validated the Teacher Identity Measurement Scale, providing a robust quantitative tool for assessing the professional identity of primary student teachers. Complementarily, Fisherman and Weiss ([<reflink idref="bib21" id="ref14">21</reflink>]) developed a quantitative measurement instrument that examines various dimensions of professional identity, including teachers' cognitive and affective responses to their professional choice, perceived competencies, sense of mission, and perceptions of the profession's social standing.</p> <p>Professional identity in teaching is fundamentally linked to educators' sense of belonging to and identification with the profession (Tickle [<reflink idref="bib60" id="ref15">60</reflink>]). This construct comprises two distinct yet interrelated components: the self-perception component, encompassing how teachers view their roles based on personal experiences and backgrounds (personal biography), and the social biography component, reflecting the perceptions of various stakeholders including students, peers, parents, and the broader public (Coldron and Smith [<reflink idref="bib11" id="ref16">11</reflink>]; Reynolds [<reflink idref="bib46" id="ref17">46</reflink>]; Tickle [<reflink idref="bib60" id="ref18">60</reflink>]). Fisherman and Weiss ([<reflink idref="bib20" id="ref19">20</reflink>]) conceptualise these as intrapersonal and interpersonal components, existing in dynamic tension.</p> <p>The development of professional identity necessitates the integration of personal factors – including background, characteristics, knowledge, beliefs, attitudes, norms, and values – with contextual factors such as institutional requirements, educational standards, and societal expectations (Beijaard, Meijer, and Verloop [<reflink idref="bib4" id="ref20">4</reflink>]). Contemporary research by Körkkö, Kyrö-Ämmälä, and Turunen ([<reflink idref="bib33" id="ref21">33</reflink>]) has enhanced this understanding by demonstrating the efficacy of video-based reflection practices in facilitating this integration process. Their findings suggest that systematic reflection on teaching experiences provides concrete tools for professional identity development.</p> <p>Research has established that teachers' professional identity comprises multiple sub-identities that may either complement or conflict with each other (Mishler [<reflink idref="bib41" id="ref22">41</reflink>]; Sachs [<reflink idref="bib51" id="ref23">51</reflink>]). The optimal development of professional identity involves the harmonious alignment of these sub-identities, fostering positive professional self-concept (Beijaard, Meijer, and Verloop [<reflink idref="bib4" id="ref24">4</reflink>]; Gee and Crawford [<reflink idref="bib26" id="ref25">26</reflink>]).</p> <p>Recent empirical investigations have substantially enhanced our understanding of the relationship between professional identity and teacher resilience. Day and Gu ([<reflink idref="bib15" id="ref26">15</reflink>]) present compelling evidence that teachers with well-developed professional identities demonstrate enhanced capacity for both maintaining personal emotional well-being and fostering resilience in their students. Their findings suggest that professional identity serves as a foundational element in creating resilient educational environments, particularly during periods of educational challenge and change.</p> <p>The nexus between professional identity and resilience has been systematically examined within teacher education contexts. Mansfield et al. ([<reflink idref="bib38" id="ref27">38</reflink>]) developed an evidence-based framework demonstrating how professional identity formation during teacher education can be strategically structured to enhance resilience. Their research delineates four critical dimensions where professional identity and resilience intersect:</p> <p></p> <ulist> <item> Professional dimension: characterised by sustained commitment to professional learning and development</item> <p></p> <item> Emotional dimension: encompassing emotional awareness and effective management strategies</item> <p></p> <item> Motivational dimension: manifesting through persistence and sustained professional engagement</item> <p></p> <item> Social dimension: involving the development and maintenance of professional support networks</item> </ulist> <p>Further empirical support for these relationships comes from Vance, Pendergast, and Garvis ([<reflink idref="bib62" id="ref28">62</reflink>]) narrative inquiry, which provides detailed insights into how teachers' professional identity contributes to their capacity for fostering student resilience. Their findings indicate that teachers with robust professional identities demonstrate enhanced abilities to:</p> <p></p> <ulist> <item> Model resilient behaviours for their students</item> <p></p> <item> Create supportive learning environments that facilitate emotional and spiritual development</item> <p></p> <item> Adapt pedagogical approaches to address diverse student needs</item> <p></p> <item> Maintain professional effectiveness during periods of educational change</item> </ulist> <p>In this research, we are interested in exploring the professional identity of philosophy teachers (called teachers of Jewish Thought) in the Jewish religious school system in Israel. We will first examine the professional identity of philosophy teachers in general before considering the specific professional identity of these teachers in Israel.</p> <hd id="AN0190412455-5">Professional identity of philosophy teachers</hd> <p>Philosophy as a discipline is characterised by abstract, challenging thinking and provides educational opportunities that are mostly absent in regular education (Bialystok, Norris, and Pinto [<reflink idref="bib6" id="ref29">6</reflink>]). This is a unique profession, where it is almost impossible to separate the professional thinking of the philosopher from the practice of teaching philosophy. In other words, teaching philosophy is philosophising. Thus, the professional identity of philosophy teachers links personal ethics with decisions in everyday life that are reflected in educational situations in the field (Nemtsev [<reflink idref="bib42" id="ref30">42</reflink>]). According to Heller ([<reflink idref="bib28" id="ref31">28</reflink>]), philosophy should not be only theoretical; it is necessary to create unity between thinking, action, and a way of life. In this way, the philosophy teacher is not someone who just teaches or imparts theory but is invited to enjoy and live the philosophy in their own existence. Therefore, philosophy will not be a profession like other professions but rather the appropriation of a way of thinking for human existence (Gabriel and Pereria [<reflink idref="bib23" id="ref32">23</reflink>]).</p> <p>A study on philosophy teachers in secondary schools in France revealed that in order to adopt a competency-based approach, philosophy teachers would have to change their professional identity and move from content-focused teaching to teaching focused on students' thinking processes (Tozzi and Pfister [<reflink idref="bib61" id="ref33">61</reflink>]). Studies in North America have highlighted several elements related to teachers' professional identity: the tendency to hold discussions as a teaching method, limited formal education in philosophy affecting comfort levels in teaching, heavy reliance on textbooks as a central pedagogical resource, and a degree of planning independence (Pinto, McDonough, and Boyd [<reflink idref="bib43" id="ref34">43</reflink>], [<reflink idref="bib44" id="ref35">44</reflink>]).</p> <p>To provide context to this study we first examine the religious high school system in Israel.</p> <hd id="AN0190412455-6">Religious high schools in Israel</hd> <p>The subject of Jewish Thought is taught in religious high schools in Israel. The religious educational system in Israel is supervised by an authority within the Israel Ministry of Education called Hemed. The ethos of Hemed is that it is committed to provide an education that is based on the principles of the Torah and Jewish Law and the observance of its commandments. Educating towards belief in God is a cornerstone of Hemed's ethos (Israel, Ministry of Education, Hemed [<reflink idref="bib29" id="ref36">29</reflink>]). Hemed caters for a wide range of religiously observant populations. Most of these schools are co-educational offering a dual curriculum comprising of both religious and general studies. Some of these schools are single sexed providing a more intense religious educational programme. Generally, parents who are inclined to a more religious lifestyle tend to send their children to single-sex schools which they believe is more conducive to the religious development of their children.</p> <hd id="AN0190412455-7">The distinction between Jewish philosophy and Jewish thought: a conceptual analysis</hd> <p>Jewish Thought encompasses a broad spectrum of intellectual disciplines extending beyond philosophy, including history, philology, biblical interpretation, Kabbalah, and Hasidism. These diverse fields are unified by their fundamental approach to interpreting Holy Scriptures (Levy [<reflink idref="bib36" id="ref37">36</reflink>]; Schweid [<reflink idref="bib56" id="ref38">56</reflink>]). While historically centred on matters of faith, contemporary scholarship has witnessed a paradigm shift towards examining Jewish cultural, social, and political identity through systematic reflective analysis (Luz [<reflink idref="bib37" id="ref39">37</reflink>]; Schweid [<reflink idref="bib55" id="ref40">55</reflink>]).</p> <p>Contemporary research has expanded to incorporate Halachic literature and the philosophical discourse underpinning it. These sources of inspiration do not strictly belong to the traditional realm of Jewish Thought but are instead drawn from legal and historical contexts (Rosenak [<reflink idref="bib47" id="ref41">47</reflink>], [<reflink idref="bib48" id="ref42">48</reflink>]). The methodological distinction between these fields is significant: Jewish Thought primarily employs textual analysis and examines internal rabbinic dynamics, whereas Jewish philosophy adopts theoretical scientific methodologies subject to critical examination (Sagi and Schwartz [<reflink idref="bib52" id="ref43">52</reflink>]).</p> <p>Another key difference is the educational aspect. Jewish Thought highlights the educational value emerging from the analysis of studied texts, aiming to equip learners with tools to address real-life problems (Yisraeli [<reflink idref="bib63" id="ref44">63</reflink>]). In contrast, Jewish philosophy, through its academic approach, examines ideas within their cultural and social contexts, seeking to uncover their sources of inspiration (Schremer [<reflink idref="bib54" id="ref45">54</reflink>]).</p> <p>Numerous scholars underscore the importance of studying Jewish Thought as a means of finding and creating personal meaning and in serving God, and shaping the student's personality (Fisherman [<reflink idref="bib19" id="ref46">19</reflink>]; Bashevkin [<reflink idref="bib1" id="ref47">1</reflink>]), in developing a comprehensive worldview (Yogel [<reflink idref="bib64" id="ref48">64</reflink>]), fostering intellectual integration (Rosenak [<reflink idref="bib49" id="ref49">49</reflink>]), and pursuing moral truth (Fox [<reflink idref="bib22" id="ref50">22</reflink>]). Furthermore, it imparts critical thinking skills and tools for independent thought (Brofsky [<reflink idref="bib8" id="ref51">8</reflink>]; Finkelman [<reflink idref="bib18" id="ref52">18</reflink>]) and provides mechanisms for grappling with faith during crises (Rudik [<reflink idref="bib50" id="ref53">50</reflink>]; Levin [<reflink idref="bib34" id="ref54">34</reflink>]). Some describe studies of Jewish Thought as a means of instilling values in students (Schweid [<reflink idref="bib57" id="ref55">57</reflink>]).</p> <hd id="AN0190412455-8">Recent developments in the teaching of Jewish thought</hd> <p>A significant transformation in Israeli Jewish Thought pedagogy occurred in the 2000s under Rabbi Dr. Yohai Ruddik's supervision. Identifying that existing materials weren't pedagogically aligned with contemporary needs, he developed 'Faith and Redemption' (Emuna Vege'ula), a textbook designed to address educational challenges in the national-religious education system. This framework facilitates religious Zionist worldview construction, encourages reflection on the meaning of life and promotes Torah observance through concise study sources that enable fruitful dialogue between teachers and students (Levin [<reflink idref="bib34" id="ref56">34</reflink>]).</p> <p>As has been discussed, in Israel, the subject of philosophy has a Jewish orientation and is called Jewish Thought. The professional identity of this discipline has not yet been studied extensively, but elements connected to professional identity can be deduced from several teacher studies. Galili-Schachter ([<reflink idref="bib24" id="ref57">24</reflink>]) found that teachers of Jewish thought based their approach to teaching texts on formative experiences with model teachers. She also found that a teacher's pedagogical hermeneutic orientation is a crucial element in the pedagogical content knowledge of teachers of Jewish Thought. This knowledge can be developed through teaching texts in a group format of students or teachers, group observations of student-teachers in classrooms, and studying case studies. Levin and Iluz ([<reflink idref="bib35" id="ref58">35</reflink>]) found that Jewish Thought teachers place great importance on their subject, with a high sense of ability in both the academic field – promoting achievements – and the educational field – promoting students' love of learning. This reflects the teachers' faith in their abilities. Additionally, teachers expressed high satisfaction with the textbook in the field.</p> <p>The purpose of this study is reflective in nature and builds on these previous studies. It wishes to explore the professional identity of Jewish Thought teachers and how they see their role and impact in the teaching of this subject.</p> <hd id="AN0190412455-9">Methodology</hd> <p></p> <hd id="AN0190412455-10">Research tools</hd> <p>The research is based on 15 semi-structured interviews, which allow the interviewees to share their personal stories and, in this way, understand their experiences and the meanings they attribute to these experiences (Shkedi [<reflink idref="bib58" id="ref59">58</reflink>]). The interviews followed a set of predetermined questions, with follow-up or probing questions added as necessary to clarify, expand, or deepen the interviewees' responses. Examples of questions include:</p> <p></p> <ulist> <item> Why did you decide to become a teacher of Jewish Thought? What were your selection considerations?</item> <p></p> <item> What qualities are required to be a teacher of Jewish Thought?</item> <p></p> <item> What are the challenges in teaching Jewish Thought?</item> <p></p> <item> What brings you a sense of satisfaction in your work as a teacher of Jewish Thought?</item> </ulist> <hd id="AN0190412455-11">Participants</hd> <p>Fifteen teachers of Jewish thought working in the state-religious education system in Israel (Hemed) were selected for interviews. The participants were chosen through convenience sampling, based on the accessibility of teachers who were available to participate in the study.</p> <hd id="AN0190412455-12">Processing and analysis tools</hd> <p>The interviews were analysed using the thematic analysis method (Braun and Clarke [<reflink idref="bib7" id="ref60">7</reflink>]), deemed the most appropriate as it examines the holistic meaning of phenomena through the description of subjective perceptions (Gavridis [<reflink idref="bib25" id="ref61">25</reflink>]). Thematic analysis aims to understand the text as a whole, emphasising its overall meaning and the connections between data to identify main themes and ideas. This approach seeks to comprehend the general ideas and worldview expressed in the text, making it suitable for exploring complex and ambiguous concepts.</p> <p>The analysis involved several steps. Initially, each interview was analysed separately to identify statements indicating the characteristics of professional identity. In the second step, each interview was reread to identify characteristics mentioned in most of the interviews. In the third step, the interviews were read once more to identify statements corresponding to each characteristic and to compare all statements across interviews. To enhance the study's reliability, each researcher independently read the interviews and attributed appropriate statements to each characteristic. A joint discussion followed, during which the researchers collaboratively defined the appropriate statements for each characteristic.</p> <hd id="AN0190412455-13">Ethics</hd> <p>At the beginning of each interview, it was emphasised to the interviewee that the interview was anonymous and that they could withdraw their participation at any time. Each interview was recorded with the interviewee's permission and subsequently transcribed. In accordance with qualitative research standards, the following ethical guidelines were strictly adhered to: no identifying details about the participants were provided, and pseudonyms were used to present their names. Personal details were kept confidential by the researchers. No ethical concerns were identified regarding the participants.</p> <hd id="AN0190412455-14">Findings</hd> <p>This study explores how teachers of Jewish thought define their professional identity, with findings organised into four main themes. Each theme represents a core aspect of the teachers' professional identity, collectively offering a comprehensive view of their role's essence and the associated challenges.</p> <p>The first theme centres on teachers' fundamental perceptions regarding the essence and purpose of their role in teaching this subject. Teachers of Jewish thought view themselves not only as transmitters of knowledge but as shapers of consciousness and faith. They see their work as instrumental in establishing the spiritual and ethical foundations within students' lives. Through this role, they aim to build a stable and well-considered religious identity, emphasising their responsibility to cultivate a 'spiritual backbone' that students carry throughout their lives.</p> <p>The second theme focuses on the teacher's role as a facilitator of profound educational and personal growth processes and the educational and pedagogical dilemmas he faces. This theme includes the teacher's perception of their role as a guide for students' personal development, navigating the balance between leadership and inclusivity, and the challenge of helping students create personal meaning from their learning. It emphasises the importance of supporting students in their developmental journeys and fostering growth over time.</p> <p>The third theme examines the personal and professional qualities essential to the role of a Jewish thought teacher. This focuses on the teachers own personal professional growth as teacher of Jewish thought. This includes the teacher's self-perception as a lifelong learner, their commitment to authenticity and personal integrity, and the dialogic and inclusive approach necessary for teaching Jewish thought effectively. This theme highlights the importance of the teacher's deep, personal connection to the content they convey.</p> <p>The fourth theme addresses the practical challenges involved in teaching Jewish thought and the strategies for overcoming these obstacles. Key challenges include the expertise required to make complex content accessible, adapting to the demands of a changing era, and managing the ongoing tension between intellectual depth and personal engagement. This theme underscores the complexity of rendering ancient ideas relevant and meaningful to contemporary students.</p> <hd id="AN0190412455-15">Theme 1: the teachers' perception of their role in teaching Jewish thought</hd> <p></p> <hd id="AN0190412455-16">Role perception as a shaper of consciousness and worldview</hd> <p>Teachers of Jewish thought perceive their role as instrumental in shaping and establishing the worldview and identity of their students. As Tamar explains, 'Jewish Thought is an identity-forming subject. If taught and studied properly, it builds the faith, identity, and spiritual level of our client'. This perspective highlights the subject's foundational role in shaping students' religious and faith-based personalities.</p> <p>Rachel emphasises this developmental aspect, noting, 'Building a religious, faith, and intellectual identity ... is the establishment and construction of the self of every adolescent boy and girl'. This understanding stems from the teachers' view that Jewish thought addresses essential questions of identity, faith, and life's meaning.</p> <p>Teachers also express a strong sense of responsibility in guiding students' religious consciousness. As Tal describes, 'It is one of the most basic subjects for helping a person clarify their identity ... In my opinion, it is truly the backbone of life'. The subject is seen as an avenue for addressing profound questions of human and Jewish existence, providing a conceptual and spiritual foundation for all other areas of life and study.</p> <p>Beyond academic knowledge, teachers view Jewish thought as an opportunity for spiritual and identity development. Ran describes it as 'a subject that allows students ... to clarify their religious and faith world, to raise and address big questions related to their lives'. Teachers believe that the impact of this subject extends far beyond the classroom, fostering a worldview that accompanies students long after graduation.</p> <p>In this role, teachers see themselves as not only transmitters of knowledge but as architects of a comprehensive worldview that will sustain students throughout their lives. They emphasise the importance of creating a solid conceptual foundation that supports a meaningful and purpose-driven life. Teachers view their profession as equipping students with tools for navigating life's challenges, fostering both critical and independent thinking. By engaging with Jewish thought, students are encouraged to cultivate a personal identity through an active dialogue with tradition, preparing them for a life of faith, resilience, and reflection.</p> <hd id="AN0190412455-17">The perception of the profession as shaping a spiritual-values infrastructure</hd> <p>Teachers view Jewish thought as a foundational discipline that establishes a spiritual and values-based infrastructure within students' lives. As Rachel notes, 'It is one of the most important professions... Its importance lies in building a religious, faith-based, and intellectual identity'. This perception underscores that Jewish thought is not merely an academic subject but a means for students to explore life's meaning and to develop a sense of Jewish identity. Yaakov articulates this view, explaining that Jewish thought 'gives a reason to live... It gives satisfaction and content to life, a purpose and mission, everything... It provides understanding, motivation, depth'.</p> <p>Teachers highlight the subject's unique role in addressing existential and faith-based questions that arise during adolescence, describing it as the 'backbone' of religious education. Jewish thought, they argue, differs from other sacred subjects in its focus on clarifying the foundational elements of faith. Dan encapsulates this idea, stating, 'This is the opportunity to create a deep, meaningful, values-based, faith-based discourse... a subject with meaningful learning in its essence. The subject does not need to be translated into meaning. The meaning lies within the subject itself'.</p> <p>In addition to fostering a deep connection to tradition, teachers see their role as bridging the gap between traditional Jewish values and contemporary culture. Tal emphasises this role, describing the teacher's responsibility 'to be a bridge between the world of Jewish thought and the contemporary cultural world'. This approach enables students to integrate their heritage with modern life, developing a comprehensive worldview that connects past and present.</p> <p>Moreover, teachers view Jewish thought as a means to cultivate critical and independent thinking within a framework of faith. They believe the profession plays an essential role in shaping a mature and reflective religious personality, laying the groundwork for a life of sustained meaning and faith. As Tamar attests, 'It builds the faith, identity, and spiritual foundation of our students... It constitutes a backbone and a strong foundation for everything that follows'. Through Jewish thought, teachers provide students with the tools to navigate their spiritual lives with insight, resilience, and independence.</p> <hd id="AN0190412455-18">The perception of the profession as a shaper of spiritual resilience</hd> <p>Teachers regard their profession as a critical tool in building spiritual and faith resilience, equipping students to face life's challenges with a strong foundation. They emphasise the importance of Jewish thought in providing students with resources to navigate crises and challenges of faith. As Leah explains, Jewish thought helps ensure that 'their world of faith is not shaky, cracked, as if the ground is shaking beneath their feet... so that they have someone to call on, someone to ask'. This responsibility reflects teachers' commitment to fostering a stable, enduring faith that supports students through difficult times.</p> <p>Teachers see their role as establishing a foundation for a life of faith, using Jewish thought as an opportunity to cultivate students' capacity for addressing existential questions. Isaac describes this as giving students 'content, stability, and a spiritual backbone. It's worth a lot, worth everything'. By building this foundation, teachers help students develop resilience and stability, empowering them to find strength in their beliefs.</p> <p>In supporting this resilience, teachers stress the importance of developing a 'spiritual toolbox' that students can rely on throughout life. Isaac illustrates this, noting, 'We had a chapter of faith from a time of crisis. It gives satisfaction, it gives meaning to life, it gives everything. It can stand tall and shine'. Through this process, teachers equip students with a durable set of resources to navigate future challenges with confidence and perspective.</p> <p>Teachers also view their role as fostering critical thinking within the context of faith. Ran articulates this goal, saying, 'The goal for me is for students to be left with some kind of feeling that the topic or questions that have arisen are topics that someone has thought about, that there are answers to them, and perhaps many answers'. This approach encourages students to engage thoughtfully and independently with faith-based questions, fostering a sense of intellectual curiosity and exploration within their spiritual lives.</p> <p>Moreover, teachers emphasise the importance of cultivating a faith that is lived out of choice and understanding. Ran describes the impact of this approach, noting that 'success stories are when students come to me... and it really saved them. That is, they were on the way out religiously or faith-wise, and when they heard about such an option... it was as if it kept them inside'. By helping students build a reflective and resilient faith, teachers aim to provide a lasting foundation that supports both personal growth and spiritual endurance.</p> <hd id="AN0190412455-19">Theme 2: the teachers' role in leading educational processes</hd> <p></p> <hd id="AN0190412455-20">Perception of the role as a guide to personal processes</hd> <p>Teachers perceive their role as guiding students through deep, personal processes of spiritual and emotional growth. They stress the importance of identifying and supporting the emotional and spiritual experiences that students encounter. Dan describes this dynamic, saying, 'A very significant faith process that my students and I are going through. A constant faith dynamic'. This perception underscores the teacher's role in navigating the personal aspects of students' development.</p> <p>Special sensitivity is essential when students face crises of faith or identity. Teachers understand that the topics explored in class often touch on sensitive areas of students' lives. Rebecca illustrates this point, stating, 'This is a place through the material to meet the student's heart, the student's preoccupations, his world of faith, to be able to touch on pain and questions'. This highlights the teacher's role in fostering a supportive environment where students feel comfortable confronting complex questions.</p> <p>Teachers describe the unique responsibility they hold in supporting students' maturation and identity formation, emphasising the importance of creating a safe space for students to explore these personal issues. Dan reflects this view, noting, 'Sometimes we touch on very, very personal points in class... we have to be very, very sensitive... sometimes there are failures of insensitivity out of innocence'. Teachers recognise the need to approach these moments with care and empathy to avoid inadvertently causing harm.</p> <p>Balancing the demands of guiding a class process with attending to individual needs is crucial. Teachers discuss the importance of understanding each student's emotional state, seeing themselves as partners in students' journeys of personal discovery. They stress the importance of deep listening and of providing personal guidance beyond class hours. This commitment extends to helping students process experiences and challenges, fostering meaningful personal connections within professional boundaries.</p> <p>Finding the right balance between closeness and professional distance is an ongoing challenge for teachers, who aim to support students' personal growth while respecting boundaries. They view this guidance as an integral part of their role, underscoring the significance of nurturing students' growth and development over time.</p> <hd id="AN0190412455-21">The teachers' tension between leadership and flexibility</hd> <p>One of the central challenges in the professional identity of teachers of Jewish thought is the need to navigate between a directive leadership role and a more tolerant and flexible enabling stance. Dan captures this balance, describing the ideal educator as 'a very important dialogical figure, a tolerant figure – respecting diversity, and different opinions. A flexible, honest figure'. This highlights the teacher's responsibility to guide students while allowing space for diverse perspectives.</p> <p>Teachers often possess strong convictions and deep knowledge, yet they strive to create an environment where doubts, questions, and personal exploration are welcomed. As Ran notes, 'The ability to accept this questioning and challenging place... This profession is designed to clarify things, and not to come up with answers that the student now knows what is right'. This openness to uncertainty fosters a learning environment that values inquiry over prescriptive answers.</p> <p>This tension between leadership and flexibility is evident in how teachers manage classroom discussions, approach challenging questions, and integrate knowledge transfer with independent thought. Rachel reflects on this dynamic, saying, 'I think it took me a while to understand that sometimes the truest answer is, "What are you saying? Let's think together".' This approach underscores the importance of viewing the learning process as a partnership in which both teacher and student contribute.</p> <p>The balance between leadership and flexibility manifests in various aspects of teaching. In managing classroom discourse, teachers strive to lead discussions while providing ample space for personal expression. In addressing questions, they balance offering guidance with encouraging independent thinking. And in managing learning, they seek to impart knowledge while fostering students' critical thinking skills. Together, these approaches reflect teachers' commitment to developing a learning environment where students feel both guided and empowered to explore their own perspectives.</p> <hd id="AN0190412455-22">Creating personal meaning from learning</hd> <p>A central role of Jewish thought teachers is to help students find personal relevance and meaning in the material they study. This involves connecting the teachings of Jewish thought to students' lives, enabling them to engage with the content in a way that resonates with their own experiences. Leah describes this connection, saying, 'Bringing the texts together with everyday life, it's as if it created interest, not letting them be somewhere when they were written and what they were written'. Similarly, Ran observes, 'Students who were on the way out religiously or faith-wise, and when they heard such an option... it was as if it left them inside'. For many students, this sense of personal connection can be transformative, reinforcing their engagement with the material and, at times, their commitment to faith.</p> <p>To foster this connection, teachers must be skilled in translating abstract ideas into language that feels personal and relevant. Rebecca explains this process: 'Through the teaching material, we encounter the student's heart, the student's preoccupation, his world of faith, to be able to touch the pain and questions'. This approach requires teachers to guide students thoughtfully, allowing them to confront and process challenging ideas at a pace that feels manageable.</p> <p>Isaac highlights the importance of a gradual, structured approach, saying, 'I want to be in control, I want to see what they do with it, I want to give a step on the ladder'. This careful, step-by-step guidance allows students to build understanding and find meaning within the subject, making Jewish thought an avenue for personal reflection, growth, and deeper self-discovery.</p> <hd id="AN0190412455-23">The teachers' tension between intellectual deepening and personal connection</hd> <p>Teachers describe an ongoing tension between the need to intellectually engage with texts at a deep level and the goal of fostering a personal, emotional connection to the material. As Dina explains, 'The discussions will not be disconnected. They will outline the field of knowledge... they will build concepts, they will build knowledge... and not just something amorphous, which essentially gives them the opportunity to express themselves'.</p> <p>Teachers often face a choice between deepening the interpretation of texts and addressing relevant, topical questions that resonate with students' lives. Dina captures this challenge, saying, 'There is a very difficult struggle between where I like to bring my charisma, my knowledge, and my passion to the lesson... and my desire for students to act and learn on their own'. This balancing act requires teachers to create a space where intellectual rigour coexists with opportunities for self-exploration.</p> <p>The need to combine intellectual understanding with emotional experience is a central concern. Teachers stress the importance of building a strong knowledge base while also developing personal connections to the material. As Isaac emphasises, 'You need a lot of knowledge, a lot of patience, and love for people... In Jewish thought, it needs to enter the soul, and it cannot enter the soul if there is no interpersonal connection between the teacher and the student'. This underscores the challenge of facilitating discussions that not only delve into complex ideas but also resonate on a personal level with students.</p> <p>Teachers recognise the importance of balancing philosophical discussions with personal discourse, cultivating both analytical skills and spiritual sensitivity. They stress the need for a combination of critical thinking and emotional openness, seeing this blend as essential for fostering deep understanding that promotes personal growth. Teachers describe their aim as creating an intellectual discourse that also reaches the soul, thereby balancing scholarship with spiritual development.</p> <p>This balance includes combining textual analysis with existential exploration, as teachers strive to build an ideological foundation that promotes students' personal growth. By weaving together intellectual depth and personal relevance, teachers create an environment where students can develop a comprehensive, meaningful engagement with Jewish thought.</p> <hd id="AN0190412455-24">Theme 3: the teachers' personal-professional stance</hd> <p></p> <hd id="AN0190412455-25">Self-perception as a person who learns and develops</hd> <p>Teachers of Jewish thought hold a deep conviction in the necessity of continuous learning and personal development. They view themselves as lifelong students who, despite repeatedly teaching familiar texts, strive to explore new dimensions and evolve professionally. Leah reflects this commitment, stating, 'In all the years that I have been a teacher of Jewish thought, I make sure that I have one day a week to study... because I think that a teacher of Jewish thought who does not develop eventually wither'. Dan adds, 'The processes that I go through in learning are fascinating. So, I progress. And if I progress, then the profession also progresses... Every year I find new paths in it that I did not have in previous years'.</p> <p>For these teachers, ongoing personal study serves as a model for students, demonstrating a lifelong commitment to growth and self-improvement. They believe that their personal learning journey brings renewal and vitality to their teaching. As Bracha explains, 'It gives me personal strength, power, deepens my faith... It gives to me personally, and then anyway it comes to the students in a vivid way'.</p> <p>This commitment to learning is accompanied by a sense of modesty and humility towards the vast and layered knowledge within Jewish thought. Teachers acknowledge that there is always more to uncover and understand. Ran illustrates this, saying, 'When a teacher only knows the specific materials that he is studying, it allows him much less to do what he is supposed to do'.</p> <hd id="AN0190412455-26">Commitment to authenticity and internal integrity</hd> <p>Teachers stress the importance of having a deep and authentic personal connection to the content they teach. They believe that for teaching to be impactful, there must be alignment between the teacher's personal values and the ideas conveyed in the classroom. Joseph and Tal articulate this sentiment: 'His mouth and heart should be equal. You can't talk about faith if you don't believe yourself... This is your beating heart, it needs to come out' (Joseph), and 'The teacher needs to convey that the subject is dear to him, significant in his life, and he identifies with it... If not – it's like studying literature' (Tal).</p> <p>Teachers also view it as essential to involve students in their own reflective processes, allowing students to sense the teacher's authenticity. As Ran explains, 'I try to provide answers to questions that are not usually asked by sharing my thoughts as well'. Through this openness, teachers aim to create a classroom environment that fosters genuine engagement with the subject matter.</p> <hd id="AN0190412455-27">Theme 4: teaching practices and challenges</hd> <p></p> <hd id="AN0190412455-28">Expertise in making content accessible and relevant</hd> <p>Teachers highlight the challenge of making ancient and complex texts both relevant and accessible to students. A primary focus is on bridging the gap between the ancient world and students' contemporary lives, which requires translating abstract ideas into language that is both understandable and meaningful. This translation must maintain a delicate balance between preserving the depth of the texts and ensuring they are accessible. To achieve this, teachers use various strategies to break down complex material into manageable and comprehensible parts. Dan illustrates this approach: 'I try very hard not to give up on the text... We will sit down with the text, break it down, give a worksheet on it, read it together, divide the text into four learning groups'.</p> <p>Connecting ideas to students' everyday lives is another key strategy, as teachers seek relevant examples and analogies that resonate with their students' experiences. Leah describes this effort, saying, 'Bringing the texts together with everyday life is like creating interest, not letting them be somewhere when they were written and what they were written about'.</p> <p>Teachers also emphasise the need to tailor their teaching methods to meet varying student levels. This adaptability is essential to sustaining student interest and motivation over time. To facilitate this, teachers develop skills for managing discussions that connect the text to real-life situations, thereby fostering a learning experience that is both meaningful and intellectually engaging. They emphasise the importance of balancing knowledge transfer with personal relevance, recognising that students must see value in the material for it to resonate deeply.</p> <p>Teachers also address language and reading comprehension challenges, creating tools to help students engage with complex texts. This may involve using worksheets, group discussions, or breaking content into smaller units. They underscore the importance of employing a variety of teaching methods, which enables them to meet diverse learning needs and enhance students' overall engagement with the subject.</p> <hd id="AN0190412455-29">Dealing with the challenges of the changing era</hd> <p>Teachers report ongoing challenges in adapting their teaching methods to the evolving realities and demands of the digital age. They note that students increasingly struggle with long and complex texts, a difficulty that Dan describes: 'The ability to read texts, which over the years becomes much more difficult... We are not used to reading long texts; the language becomes more difficult'. Teachers observe a decline in students' attention spans and concentration levels, attributing this shift to a generation accustomed to screens and social media.</p> <p>The fast-paced digital environment also affects how students engage with content, challenging teachers to maintain depth and meaning amid the prevalence of short, quick messages. As Rebecca notes, 'I think that distancing from God is less a philosophical and ideological mental distancing... but rather other struggles of laziness, of getting used to things happening too quickly'. This shift has led teachers to seek new ways of making traditional content resonate within a culture accustomed to immediacy and brevity.</p> <p>Teachers also recognise the importance of addressing new questions that arise from students' encounters with the modern world, including more complex identity issues than those faced by previous generations. To remain relevant, they emphasise the need for constant renewal in both teaching methods and communication approaches, taking care to stay attuned to students' cultural contexts. Teachers acknowledge the difficulty of sustaining interest and motivation in a world full of competing stimuli and stress the importance of understanding the language and cultural codes familiar to their students.</p> <p>In this rapidly changing landscape, teachers see a need for ongoing adaptation of teaching materials and strategies to address questions that are not covered in traditional sources. They emphasise the challenge of remaining relevant and meaningful while bridging the gap between traditional content and contemporary life.</p> <p>In summary we have seen four themes which both inspire and challenge teachers of Jewish thought in their pedagogy. The first theme dealt with their perception of their role in relation to the subject matter of Jewish Studies. The second theme dealt with their existential dilemmas of teaching a subject with seemingly inherent pedagogical dilemmas. The third theme focused on the importance the teachers give to their own professional learning of Jewish thought and the fourth theme focuses on the teachers practical challenges in teaching subject.</p> <hd id="AN0190412455-30">Discussion</hd> <p>This study explored the professional identity of teachers of Jewish thought in Israel. The discussion centres on three principal themes derived from the findings, situating them within the broader theoretical and research landscape of teaching religious philosophy.</p> <hd id="AN0190412455-31">Dual professional identity</hd> <p>The findings highlight the distinctive complexity of the professional identity of teachers of Jewish thought, marked by an integration of their dual roles as educators and as shapers of religious consciousness. The literature underscores the inherent tension between academic objectivity and religious commitment in religious education (Bryan and Revell [<reflink idref="bib9" id="ref62">9</reflink>]) and advocates for a 'dual pedagogy' that blends scholarship with spiritual development (Baumfield [<reflink idref="bib2" id="ref63">2</reflink>]). This study extends these discussions, illustrating how teachers of Jewish thought synthesise these elements into a cohesive identity that transcends the dichotomy. While Everington ([<reflink idref="bib17" id="ref64">17</reflink>]) describes a progression from knowledge transfer to identity development among religious educators, and Sahin ([<reflink idref="bib53" id="ref65">53</reflink>]) identifies parallel trends in Islamic education, the findings of this study reveal an even more intricate integration. Miller, O'Grady, and McKenna ([<reflink idref="bib40" id="ref66">40</reflink>]) emphasise the importance of merging personal and professional development in various cultural contexts. Building on this, the present study demonstrates that this integration is not merely incidental but is essential for meaningful teaching in Jewish thought.</p> <hd id="AN0190412455-32">Tension between leadership and flexibility</hd> <p>The study identifies a core tension within the professional identity of teachers of Jewish thought: the balance between authoritative leadership and a flexible, dialogic stance. Jackson ([<reflink idref="bib30" id="ref67">30</reflink>]) provides a theoretical framework for understanding this tension in intercultural religious education, advocating for equilibrium between tradition transmission and openness to dialogue. Similarly, Davids and Waghid ([<reflink idref="bib14" id="ref68">14</reflink>]) discuss a comparable challenge in Islamic education, where educators must reconcile the demands of tradition with the promotion of critical inquiry. This study advances these discussions by uncovering specific practices employed by Jewish thought teachers, such as structured dialogues that integrate guidance with shared inquiry. While Skerrett ([<reflink idref="bib59" id="ref69">59</reflink>]) points to the challenges of integrating religious discourse into a formal educational setting, and Memon and Alhashmi ([<reflink idref="bib39" id="ref70">39</reflink>]) emphasise the importance of creating a safe space for questions and doubts, our findings show how teachers of Jewish thought develop an integrative approach that combines professional authority with personal authenticity. Conroy and Davis ([<reflink idref="bib12" id="ref71">12</reflink>]) describe the challenge of maintaining an appropriate 'pedagogical distance' in religious education, and our findings enrich this understanding by pointing to the development of what can be called 'conscious professional authenticity' – an approach that allows for flexible movement between different teaching positions while maintaining a clear educational framework.</p> <hd id="AN0190412455-33">Building spiritual resilience as an educational mission</hd> <p>A significant finding of this study is the centrality of fostering spiritual resilience within the professional identity of Jewish thought teachers. Dollahite and Thatcher ([<reflink idref="bib16" id="ref72">16</reflink>]) emphasise the role of meaningful religious discourse in nurturing spiritual resilience among adolescents. This study expands that insight by contextualising it within the professional development of teachers. While Byrne and Francis ([<reflink idref="bib10" id="ref73">10</reflink>]) highlight the necessity of balancing tradition with modernity in religious education, the findings here illustrate how teachers implement this principle, developing what they describe as a 'spiritual toolbox'. Resnick ([<reflink idref="bib45" id="ref74">45</reflink>]) underscores the importance of conceptual infrastructure in Jewish education; this study enriches this perspective by demonstrating how teachers intertwine philosophical depth with faith resilience. Building on Miller, O'Grady, and McKenna ([<reflink idref="bib40" id="ref75">40</reflink>]) call for supportive educational environments, this research illuminates how teachers create spaces for exploring complex identity questions while maintaining a clear value framework. The study identifies a dynamic integration of intellectual engagement, spiritual growth, and resilience-building as a defining aspect of these educators' professional identity.</p> <hd id="AN0190412455-34">Research limitations and recommendations for future research</hd> <p>This study contributes to understanding the professional identity of Jewish thought teachers but has several limitations. Methodologically, it relies solely on in-depth interviews without triangulating data sources, focuses exclusively on experienced teachers, and employs a cross-sectional rather than longitudinal design. Contextually, the study is confined to Israel and the Jewish context. Future research should address these gaps. Longitudinal studies could explore identity development over the course of educators' careers and assess the impact of training programmes. Comparative studies might examine teachers of Jewish thought across different religions and educational streams within Judaism and to include teachers of Jewish thought in Jewish schools in the Diaspora.</p> <hd id="AN0190412455-35">Conclusion</hd> <p>This study provides a nuanced understanding of the professional identity of teachers of Jewish thought, highlighting three key dimensions: professional duality, the tension between leadership and flexibility, and the pivotal role of fostering spiritual resilience. While prior studies (Baumfield [<reflink idref="bib2" id="ref76">2</reflink>]; Bryan and Revell [<reflink idref="bib9" id="ref77">9</reflink>]) have focused on the dichotomy between academic and religious teaching, this research proposes an integrative model that harmonises these roles. These findings align with contemporary scholarship on intercultural religious education (Jackson [<reflink idref="bib30" id="ref78">30</reflink>]; Miller, O'Grady, and McKenna [<reflink idref="bib40" id="ref79">40</reflink>]) while offering a distinct perspective rooted in the Jewish-Israeli context. The study underscores the need for a holistic approach to teacher training and professional development, combining academic rigour, pedagogical skill, and spiritual depth. These insights contribute meaningfully to understanding the challenges and opportunities inherent in religious-philosophical education in the modern era.</p> <hd id="AN0190412455-36">Acknowledgments</hd> <p>The authors would like to thank Herzog Academic College and the Michlalah College in Jerusalem for their support with publishing this article.</p> <hd id="AN0190412455-37">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <hd id="AN0190412455-38">Ethical approval</hd> <p>The Ethics Committee of the Herzog Academic College (Project ID: 2024‐013) granted the project ethical approval.</p> <hd id="AN0190412455-39">Informed consent</hd> <p>Informed consent was obtained from all the participants involved in the study.</p> <ref id="AN0190412455-40"> <title> References </title> <blist> <bibl id="bib1" idref="ref47" type="bt">1</bibl> <bibtext> Bashevkin, D. 2020. " Jewish Thought: A Process, Not a Text." 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His research focuses on religious education, professional identity in teaching and Jewish Thought Curricula.</p> <p>Eli Kohn , is Senior Lecturer in Education, Orot Israel College, Rehovot, Israel, and Lecturer in Education at the Michlalah School of Education, Jerusalem, Israel. He is also a Faculty member of WRERU: The World Religions and Education Research Unit, UK, and an Executive Committee member of ISREV (International Seminar for Religious Education and Values). Dr Kohn is a Visiting Senior Fellow at Bishop Grosseteste University, Lincoln, UK.</p> </aug> <nolink nlid="nl1" bibid="bib24" firstref="ref3"></nolink> <nolink nlid="nl2" bibid="bib35" firstref="ref4"></nolink> <nolink nlid="nl3" bibid="bib13" firstref="ref7"></nolink> <nolink nlid="nl4" bibid="bib31" firstref="ref9"></nolink> <nolink nlid="nl5" bibid="bib260" firstref="ref10"></nolink> <nolink nlid="nl6" bibid="bib32" firstref="ref11"></nolink> <nolink nlid="nl7" bibid="bib27" firstref="ref13"></nolink> <nolink nlid="nl8" bibid="bib21" firstref="ref14"></nolink> <nolink nlid="nl9" bibid="bib60" firstref="ref15"></nolink> <nolink nlid="nl10" bibid="bib11" firstref="ref16"></nolink> <nolink nlid="nl11" bibid="bib46" firstref="ref17"></nolink> <nolink nlid="nl12" bibid="bib20" firstref="ref19"></nolink> <nolink nlid="nl13" bibid="bib33" firstref="ref21"></nolink> <nolink nlid="nl14" bibid="bib41" firstref="ref22"></nolink> <nolink nlid="nl15" bibid="bib51" firstref="ref23"></nolink> <nolink nlid="nl16" bibid="bib26" firstref="ref25"></nolink> <nolink nlid="nl17" bibid="bib15" firstref="ref26"></nolink> <nolink nlid="nl18" bibid="bib38" firstref="ref27"></nolink> <nolink nlid="nl19" bibid="bib62" firstref="ref28"></nolink> <nolink nlid="nl20" bibid="bib42" firstref="ref30"></nolink> <nolink nlid="nl21" bibid="bib28" firstref="ref31"></nolink> <nolink nlid="nl22" bibid="bib23" firstref="ref32"></nolink> <nolink nlid="nl23" bibid="bib61" firstref="ref33"></nolink> <nolink nlid="nl24" bibid="bib43" firstref="ref34"></nolink> <nolink nlid="nl25" bibid="bib44" firstref="ref35"></nolink> <nolink nlid="nl26" bibid="bib29" firstref="ref36"></nolink> <nolink nlid="nl27" bibid="bib36" firstref="ref37"></nolink> <nolink nlid="nl28" bibid="bib56" firstref="ref38"></nolink> <nolink nlid="nl29" bibid="bib37" firstref="ref39"></nolink> <nolink nlid="nl30" bibid="bib55" firstref="ref40"></nolink> <nolink nlid="nl31" bibid="bib47" firstref="ref41"></nolink> <nolink nlid="nl32" bibid="bib48" firstref="ref42"></nolink> <nolink nlid="nl33" bibid="bib52" firstref="ref43"></nolink> <nolink nlid="nl34" bibid="bib63" firstref="ref44"></nolink> <nolink nlid="nl35" bibid="bib54" firstref="ref45"></nolink> <nolink nlid="nl36" bibid="bib19" firstref="ref46"></nolink> <nolink nlid="nl37" bibid="bib64" firstref="ref48"></nolink> <nolink nlid="nl38" bibid="bib49" firstref="ref49"></nolink> <nolink nlid="nl39" bibid="bib22" firstref="ref50"></nolink> <nolink nlid="nl40" bibid="bib18" firstref="ref52"></nolink> <nolink nlid="nl41" bibid="bib50" firstref="ref53"></nolink> <nolink nlid="nl42" bibid="bib34" firstref="ref54"></nolink> <nolink nlid="nl43" bibid="bib57" firstref="ref55"></nolink> <nolink nlid="nl44" bibid="bib58" firstref="ref59"></nolink> <nolink nlid="nl45" bibid="bib25" firstref="ref61"></nolink> <nolink nlid="nl46" bibid="bib17" firstref="ref64"></nolink> <nolink nlid="nl47" bibid="bib53" firstref="ref65"></nolink> <nolink nlid="nl48" bibid="bib40" firstref="ref66"></nolink> <nolink nlid="nl49" bibid="bib30" firstref="ref67"></nolink> <nolink nlid="nl50" bibid="bib14" firstref="ref68"></nolink> <nolink nlid="nl51" bibid="bib59" firstref="ref69"></nolink> <nolink nlid="nl52" bibid="bib39" firstref="ref70"></nolink> <nolink nlid="nl53" bibid="bib12" firstref="ref71"></nolink> <nolink nlid="nl54" bibid="bib16" firstref="ref72"></nolink> <nolink nlid="nl55" bibid="bib10" firstref="ref73"></nolink> <nolink nlid="nl56" bibid="bib45" firstref="ref74"></nolink> |
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| Items | – Name: Title Label: Title Group: Ti Data: The Professional Identity of Jewish Thought Teachers in Israel's State Religious Education System – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Ariel+Levin%22">Ariel Levin</searchLink><br /><searchLink fieldCode="AR" term="%22Eli+Kohn%22">Eli Kohn</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22British+Journal+of+Religious+Education%22"><i>British Journal of Religious Education</i></searchLink>. 2026 48(1):146-162. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 17 – Name: DatePubCY Label: Publication Date Group: Date Data: 2026 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22High+Schools%22">High Schools</searchLink><br /><searchLink fieldCode="EL" term="%22Secondary+Education%22">Secondary Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Jews%22">Jews</searchLink><br /><searchLink fieldCode="DE" term="%22High+School+Teachers%22">High School Teachers</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Schools%22">Religious Schools</searchLink><br /><searchLink fieldCode="DE" term="%22Judaism%22">Judaism</searchLink><br /><searchLink fieldCode="DE" term="%22Philosophy%22">Philosophy</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Factors%22">Religious Factors</searchLink><br /><searchLink fieldCode="DE" term="%22Professional+Identity%22">Professional Identity</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Education%22">Religious Education</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Israel%22">Israel</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/01416200.2025.2485305 – Name: ISSN Label: ISSN Group: ISSN Data: 0141-6200<br />1740-7931 – Name: Abstract Label: Abstract Group: Ab Data: This study examines the professional identity of teachers of Jewish thought within Israel's state-religious education system. Despite the pivotal role of Jewish thought in shaping students' religious consciousness, no comprehensive study has yet addressed the professional identity of educators in this field. Utilising semi-structured, in-depth interviews with 15 teachers, the study identifies four central components shaping their professional identity: their perception of their role as shapers of consciousness and belief, the tension between exercising leadership and maintaining flexibility in guiding educational processes, their commitment to continuous professional development, and the pedagogical challenges of rendering traditional content, utilising the language of ancient texts accessible to 21st-century students. The significance of this study lies in its contribution to theoretical knowledge regarding the professional identity of educators in religious philosophy, its elucidation of the challenges involved in teaching Jewish thought in the contemporary era, and its implications for teacher training and professional development programmes. These findings offer valuable insights into the complexity of the role of educators engaged in teaching philosophical-religious content within modern educational contexts. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2026 – Name: AN Label: Accession Number Group: ID Data: EJ1499252 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/01416200.2025.2485305 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 17 StartPage: 146 Subjects: – SubjectFull: Foreign Countries Type: general – SubjectFull: Jews Type: general – SubjectFull: High School Teachers Type: general – SubjectFull: Religious Schools Type: general – SubjectFull: Judaism Type: general – SubjectFull: Philosophy Type: general – SubjectFull: Religious Factors Type: general – SubjectFull: Professional Identity Type: general – SubjectFull: Religious Education Type: general – SubjectFull: Israel Type: general Titles: – TitleFull: The Professional Identity of Jewish Thought Teachers in Israel's State Religious Education System Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Ariel Levin – PersonEntity: Name: NameFull: Eli Kohn IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2026 Identifiers: – Type: issn-print Value: 0141-6200 – Type: issn-electronic Value: 1740-7931 Numbering: – Type: volume Value: 48 – Type: issue Value: 1 Titles: – TitleFull: British Journal of Religious Education Type: main |
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