Course description:
The Sociology of the Ba’al Teshuva Movement examination assesses students' knowledge of the Ba’al Teshuvah Movement which began in the second half of the 20th century as Jews returned to Orthodox and includes the perceived socio-historic challenges which the movement overcame, as well as those socio-historic factors which supported its development. Entry points to the movement are examined, such as synagogues and ba’al teshuvah institutions of study, along with the challenges of recruitment. Discussion focuses on how the ba’al teshuvah tends to adapt to Orthodox culture, and which aspects pose special challenges. Special attention is focused on understanding what cultural capital ba’alei teshuvah carry in the Orthodox community and how they achieve it. Students also discuss the impact the ba’al teshuvah movement may have on the general Orthodox community and recent trends in the field of kiruv.
Course structure:
Course Syllabus
Study Guide (approx. 100 slides)
End of Course Review (approx. 105 slides)
6 credits, upper level
Exam:
38 questions: 20 multiple choice and 18 open ended
2 hours to complete
Closed book
Sample questions:
1. Ed tried attending prayer services at a local Orthodox synagogue after experiencing the death of a loved one. He left uninspired. All of the following typically would contribute to this result EXCEPT:
A. the language of the prayer service
B. the many customs of the prayer service
C. entering the synagogue following a life crisis
D. the services did not present a full, relevant picture of Jewish observance
ANSWER: C
2. Mrs. Sanders runs a local women’s Orthodox Jewish outreach program. She agreed to a newspaper interview, but was surprised when the writer challenged her: “How can a modern person find fulfillment in performing rituals which were done by generations of superstitious ancients?” What can Mrs. Sanders respond in defense?
A. ritual acts are only for the synagogue service, but Judaism is mainly practiced at home without rituals
B. ritual acts provide an opportunity to contemplate meaning
C. ritual acts are a special gift to women who perform them more than men in Judaism
D. ritual acts are based on what our own society feels comfortable with
ANSWER: B
3. Which of the following is NOT a way that philosophical questions of new recruits are addressed at a ba’al teshuvah yeshiva which sees itself as modeling a traditional yeshiva?
A. hashkafah shiurim
B. parsha shiurim
C. shiurim on medieval Jewish philosophy
D. One-on-one discussions
ANSWER: C
4. How could a Jewish outreach recruiter challenge a tourist’s pride as a way to convince him to attend his outreach program?
5. How does the attitude of Rabbi Noach Weinberg of Aish HaTorah make the increase of ba’alei teshuvah more literally like a movement than a mere statistic of people joining Orthodoxy?
Answers:
C
B
C
He could challenge the travelers’ pride in a sense of adventure, i.e. ‘you have traveled so far and you’re afraid to come to a rabbi’s house for a Sabbath meal?’
He wanted more than traditional yeshiva, but to develop “revolutionaries” to fight and work for Judaism