Head of School Blog

I believe that civil discourse is not just a “nice to have”; it emanates from Jewish values, and, at CESJDS, it stems from our commitment to our core value: Pluralism. Our school does not just tolerate difference, we engage with it thoughtfully and respectfully. One of the ways we foster civil discourse is by weaving the Makhloket Matters¹ framework into our Upper School culture with teacher training, student learning, visual reminders throughout our building, and consistent reinforcement in both general and Judaic studies classes.

Makhloket Matters is an educational methodology developed by the Pardes Institute for Jewish Studies in Jerusalem. Its core insight is that Jewish tradition models constructive disagreement, what is called makhloket l’shem shamayim/disagreement for the sake of heaven, as natural and sacred. By combining Jewish text study with social psychology, the framework builds a “constructive-disagreement mindset”, which is the ability and willingness to engage with others, navigate conflict, and grow through difference.

Some of its key pillars are: arguing ideas without attacking people, checking our motivations (are we trying to win, or solve something?), being open to admitting we might be wrong, and recognizing that sometimes both sides hold truth.

To begin, three of our Judaic studies leaders, Grace McMillan, Derek Rosenbaum, and Jennifer Newfeld engaged in study with the Pardes Institute to gain the tools to instruct our entire Upper School team. Derek and Jennifer piloted and adapted the Pardes curriculum, geared for high school students, to our middle school students. With that experience, we decided to educate our entire Upper School faculty. Grace and Derek engaged teachers from both Judaic Studies and general studies in Makhloket Matters professional development workshops. Through these trainings, the entire faculty studied classical Jewish texts, debated competing interpretations, and practiced facilitation techniques rooted in social-emotional learning. These sessions were meant to develop concrete strategies to lead difficult conversations, scaffold disagreement, and help students see conflict as an opportunity.

With teachers on board, we introduced the Makhloket Matters curriculum to students. In classes, students studied biblical stories and classical commentaries, paused to wrestle with competing ideas, and then reflected on how these ancient debates mirror modern dilemmas. For example, they might examine a biblical conflict, explore contradictory commentaries, and then discuss a current-day issue through that lens. This approach helps students build real skills in listening, communicating, and disagreeing with dignity.

In our student sessions, we also weave in social-emotional learning (SEL). By integrating SEL competencies such as self-awareness, empathy, and relationship skills we help students manage the emotional side of disagreement, not just the intellectual one. This aspect of the program also furthers some of our Portrait of a CESJDS Graduate goals.

Fostering a culture of civil discourse requires daily reminders beyond the classroom. Around the Upper School building, we have developed unique posters with Makhloket Matters core ideas, key vocabulary, and the four pillars of constructive disagreement. This visual presence reinforces the mindset we are cultivating, reminding everyone -- students, faculty, and staff -- that how we argue matters as much as what we argue about.

We have also aspired to be consistent in our language and expectations. Whether in a Torah class, a science discussion, or an advisory, teachers reference makhloket vocabulary. Students learn to call out when a comment is “not l’shem shamayim,” to pause and reflect on what motivates their argument, and to ask one another honest, curious questions.

Because civil discourse is not confined to one subject, we have embedded Makhloket Matters in both our Judaic and general studies curricula. In Hebrew or Tanakh/Bible class, students may study disagreements among the sages; in humanities or civics, they apply those lessons to political or ethical issues today. Over time, this repetition builds a shared framework and culture.

This is just one of the ways we encourage civil discourse at CESJDS and it is deeply aligned with our core values. By integrating Makhloket Matters into our school culture, we are living out our commitment to Pluralism by not just accepting different views, but engaging across them in meaningful, principled ways.

At a time when polarization is common, building a community where debate in a respectful manner is embraced is countercultural. By instilling a constructive disagreement mindset, we are helping students, and teachers, grow into people who can navigate complexity, maintain relationships in tension, and act with integrity.

¹Makhloket Matters has a double meaning. The Hebrew word “makhloket” translates as “division, dispute, disagreement.” We can, therefore, read the phrase to mean either disagreement matters (i.e. is important [in Jewish life/life] and/or as matters pertaining to disagreements. Based on its use in Jewish sources, some translate makhloket as “constructive conflict”.

Over the past few weeks I have been listening constantly to the Israeli musician Yagel Oshri’s “Latzeit MiDikaon/Getting Out of Depression” (“לצאת מדכאון”). It’s not just the lyrics or the melody that has been drawing me in, but the deep emotional resonance of what Oshri is trying to communicate. In the refrain, Oshri sings “Od yavo yamim tovim ani m’vtiakh/good days will come I promise.” 

The song has become something of an anthem in Israel during the Israel-Hamas war, a reminder that amid our grief hope still flickers. The song has been embraced by many Israelis in mourning since October 7th. As The Jerusalem Post describes it, Oshri himself has said it “doesn’t belong to me anymore. It’s Israel’s song.” 

As we mark the anniversary of the October 7th terror attack this coming week, Jewish educators and leaders are asking the question: How should we choose to remember October 7th given the ongoing suffering we are witnessing? Might Oshri's words provide us some inspiration as they have in Israel for the past two years?

To commemorate this day, I suggest a multi-layered approach grounded in Jewish tradition and educational intent. My approach begins with solemn testimony and remembrance, for there is no way to move forward without first pausing to stand in silence, to speak aloud the names of those whose lives were taken, to share the narratives that give shape to our collective memory, and to kindle the light of memorial candles that burn as symbols of their presence. From there, we turn to prayer and spiritual anchoring, drawing upon the deep reservoir of Jewish tradition that insists we must carry grief and hope together, offering special prayers, weaving personal reflections to bear witness to both the brokenness and the holiness that coexist in these moments. 

Jewish memory has always been forward-looking as well, and so this day calls us to a renewed commitment to the next generation, to the sacred work of education that must instill not fear but pride, not despair but resilience, and not narrowness but connection and moral clarity. It is our responsibility to help students encounter this difficult moment while equipping them with the agency to act as proud Jews in an uncertain world. Finally, this commemoration is both personal and communal, for we are sustained when we gather together. In doing so, we ensure that no one bears this burden alone, that our grief and our hope are shared and carried together by the strength of community.

On this October 7th, we remember, we pray, we teach, and we commit. In doing so, we seek to bring light into the darkness. For even in the shadow of the darkest night, as Oshri’s words remind us, “there will always be a small star that will light the way home for you.”

This blog post was also published in The Times of Israel Blog.