Deepening Jewish Education in the Digital Age

Technology almost always outpaces ethics; as new tools become integrated into our daily lives, religious and ethical communities tend to react slowly, if at all. These challenges are not unique to the Jewish community, but Judaism’s millennia-old intellectual tradition will need to learn how to confront them in its own way. We need a place where those problems can be discussed among Jewish clergy, educators, scholars, technologists, and content creators, and solutions and responses can be translated into lesson plans, interventions, writings, and multimedia for the wider public.

Sinai and Synapses – an organization that bridges the worlds of religion and science, and incubated at Clal – The National Jewish Center for Learning and Leadership – is seeking proposals for projects for communities, schools, camps or synagogues to receive grant funding, along with connections and partnerships, for projects exploring the role of digital tools in Jewish education, and to create educational resources, such as lesson plans, curricula, family education programs.

This project is funded by the John Templeton Foundation, as well as other individual donors.

When it comes to technology and society, many responses have been either overreactions, with apocalyptic predictions or utopian visions, or underreactions, which ignore seismic shifts in the ways we use technologies. This is in part because it is difficult to change behaviors, institutions and societies. As both a particular faith and a part of a larger society, Judaism’s relationship to technology requires a multi-pronged approach, especially surrounding the new digital landscape in which Jewish youth will be living. 

Building off an existing group of academics, educators and technologists, selected communities will be developing action-oriented research. Jewish leaders will be able to better understand and apply new technological and digital tools, and technologists will be able to understand opportunities and challenges for using their work, especially in the Jewish community and their youth. The conversations in this group will focus specifically on those values that Judaism has long celebrated, that can be enhanced through digital tools, and that are at the forefront of many of our lives today: curiosity, building community, self-control and patience, and humility.

As we wish to explore questions on how digital tools are impacting future generations, we expect that the ultimate audience of your project would be people aged 12–25. The project itself may be led by Jewish leaders and experts in the field, but we are most interested in how the digital landscape is — and can be — used by youth.

Potential projects might include (but are not limited to): 

• Using an AI to enhance classroom learning
• A podcast or YouTube series that engages with Judaism and technology
• A new course, curriculum, or group experience
• A Judaism and technology lecture series
• Deepening community engagement in virtual spaces

Some ideas for inspiration:

Text Study / Opportunities for Collaborative Learning

Jewish education has long been focused on text study, with its emphasis on physical books that are in conversation with one another. Yet websites such as Sefaria now put entire tomes of interpretation, law codes, philosophy and liturgy in the palm of one’s hand, providing myriad opportunities to serendipitously uncover new links between them. The same challenges and opportunities that schools and universities are facing on the use of digital tools also face rabbis, educators and the wider Jewish world: How can new technologies deepen students’ curiosity? What do we learn both through and about Jewish texts when we engage in that study in ways other than books? And how do we embrace humility (particularly intellectual humility) when we recognize that there is no single truth or power source, and need to interact with others who may approach these questions in unfamiliar ways?

Jewish schools teach not only secular subjects, but also use Jewish texts, history and values in their curriculum. At their best, these disciplines are in conversation with each other and influence each other. Like all educational institutions, Jewish day schools are seeking to incorporate AI in healthy and constructive ways – particularly,  to enhance learning in community, which is central to Jewish study. Providing educators with not just philosophical but practical and technological guidance will help them – and their students – strengthen their relationships with not just textual tradition, but amongst themselves well. Here, curiosity and community-building come together, deepened by new digital tools. 

Shabbat and Its Observance 

In the institution of Shabbat, Judaism confronts technology with a unique perspective. Shabbat is a day on which Jews do not use certain technologies, especially screens and other digital devices. For those who observe it, Shabbat inculcates a more nuanced understanding of the relationship between humans and technology by demonstrating that it is possible to say “no” to certain technologies at certain times. As summer camps and schools explore the role of Shabbat in their communities, how will Shabbat continue to be celebrated, both as a particular Jewish practice and a universally applicable value?

Differing communities will respond differently to the role of digital and technological tools on Shabbat. While various communities might choose to limit the use of screens and phones during specific times and settings as part of their Shabbat observance, others might creatively incorporate technology into their practices. This approach can be used to enhance Jewish teachings and values, fostering self-discipline, inquisitiveness, and a sense of communal belonging. 

Artificial Intelligence and Labor 

Technology has long been thought of as a way to make physical labor easier. But what will happen as artificial intelligence makes mental labor easier? Torah, in many ways, is the equivalent of pure science – it has its own inherent value, referred to as Torah lishmah. Just as physical machines have allowed us to automate a significant amount of drudge work, what will happen if AI is able to automate aspects of mental labor? What new opportunities (and / or difficulties) will arise when there will be more leisure time to study for its own sake? How will patience and self-control be manifested when there may be more free time for thinking? 

The Role of the Jewish Leaders and their Community

Organizations such as synagogues, camps, JCCs and Hillel are, first and foremost, places of community and connection. In-person interactions, learning, and discussions will still be needed, and are highly valued. But Jewish leaders can now potentially share their wisdom and insights further beyond the synagogue walls. How can rabbis bring their wisdom to an ever-wider audience?

There may also be new ideas that have come from students or youth themselves on utilizing technology in new and innovative ways, and we encourage those perspectives, as well. In short, the goal is to discover and strengthen the ways technology can be a force for good in Jewish life, especially for youth.

“Character virtue” is the idea that moral, performance, civic, and intellectual pursuits can be taught and encouraged, both individually and societally. This RFP seeks projects that aim to advance certain values that have a deep connection with Jewish texts, tradition and values.

While we will be open to the inculcation of a variety of character virtues, we anticipate most projects will emphasize one or more of the following virtues. These ideas and framings are suggestions; we anticipate discovering new and unexpected links among Jewish texts, technology, and character development:

Curiosity

“Ben Zoma taught: Who is wise? The one who learns from all people.” (m Avot 4:1) There is a long tradition of engaging in text study as an end in itself – as a form of religious practice, as Torah lishmah, “Torah for its own sake.” And yet, there are also many ways in which modern technologies can provide insights that “this, too, is Torah.”

A Hasidic text tells of the Rabbi of Sadigora, who once said to his disciples, “We can learn something from everything: we may learn not only from things God has created, but also from the creations of humans.” One of his students asked, “What can one learn from a train?” “That because of one second a person can miss everything,” the rabbi said. “And from the telegraph?” “That every word is counted and charged.” “And from the telephone?” “That what we say here,” the rabbi responded, “is heard there.”

Though there is always trepidation when it comes to new technologies, Judaism has always encouraged learning for its own sake, but also for the ways it can change society. There is much to learn from new technology – both from its form and its content. Like with Torah, we would encourage exploration of technology for its own sake, but also emphasize ways in which it has provided a font of new knowledge and access. 

Building community

Jewish celebrations are designed to be communal occasions, not solo enterprises. But there are also often barriers to participating in community in its traditional practice – some are physical, such as when elderly members are home-bound; some are knowledge-based, as with as those who may not be as comfortable with Hebrew or other rituals; and some are emotional, as with those who may have had a negative experience with other forms of Judaism or other religions. 

Technology can help alleviate some of those difficulties. Zoom and live-streaming allow for remote participation; reference sites like Sefaria provide access to knowledge; communities can also welcome people in different ways to reach people who may not be interested or able to participate in a physical community. Technology can provide new avenues of access and collaborations outside of the usual physical spaces. For this project, we would be emphasizing and exploring both the enhancements and drawbacks of “virtual” vs. “in-person” communities, and how we may be rethinking the distinction between the two. Where do we find value and experience in both “strong” and “weak” ties in communities? 

Self-Control and Patience

While Jewish tradition speaks of the yetzer hara – usually translated as “the evil impulse” – it is understood to be an integral part of creation that cannot be eliminated, and instead must be harnessed. As noted in Pirkei Avot, Ben Zoma asks, “Who is strong? One who can control their impulses.” (m Avot 4:1)

Technology easily feeds into our basest cravings for immediacy and short-term gain, and practices such as Shabbat and kashrut can cultivate a better sense of self-control and patience. Even as those practices may vary from community to community, we encourage exploration of the ways in which a grounded practice of saying “no” to some things allows us to say “yes” to other things.

Humility

Moses was called “the most humble man on Earth” (Numbers 12:3) and a classic Hasidic text quotes Rabbi Simcha Bunim as saying that everyone should carry two pieces of paper in their pockets: one that says, “For my sake the world was created,” and the other, which says, “I am but dust and ashes.”

Technology continues to give us tremendous power and knowledge, as well as partial (and sometimes conflicting) truths. Judaism’s emphasis on remembering our limitations, and on our willingness to give space to others – even as we value our impact on the world – allow us to see humility and pride not as opposites, but as complements. 

Applicants may request between $1000 and $10,000 as a grant for use in educational programs, evaluations, software or hardware purchases, or other relevant initiatives. Grants must be completed by December 31, 2026.

They will also receive guidance and support as part of a larger working group of the selected communities – as well as academics, clergy, educators and tech sector workers – to provide and receive feedback on their project in an ongoing and regular way. This would allow an opportunity to explore both the practical challenges of implementing the program, as well as the long-term philosophical ideas, as well.

In addition to funding, successful projects will have a chance to participate in both virtual (and in-person) gatherings to create community around similar projects and to enhance their work. The precise nature of the support will be determined on the basis of what would be of greatest benefit to the successful projects.

At minimum, there will be regular participation in online conversations, mentorship and conversations with experts in the field, as well as a two-day in-person meeting for the project leader, with travel, ground transport, lodging and food covered by Sinai and Synapses.

 

Applications will be judged based on the following criteria:

(a) How well do they integrate Judaism and technology?

(b) How well will they promote character (see above for a fuller definition), with a specific focus on curiosity, patience, self-control,  community-building, or humility? 

(c) Are the projects repeatable and/or scalable in other Jewish communities and/or do they produce content that can be reused?

(d) How effectively will they reach youth, teenagers and / or people in their 20’s?

(e) How will they measure and report impact and success, and what tools would they use? 

(f) How well will the funds be utilized?

Yes, as long as you are able to supply the following information for the grant:

• Name, physical address and country
• Account number, including CLABE or IBAN
• Bank identifier: SWIFT code. Some countries require specific bank identifiers – for example, Canada’s Transit Code or India’s IFSC code.
• Currency of account (for example: U.S. dollar, Euro, Indian Rupee, etc.)
• Purpose of the wire

If accepted, funds will be sent in an agreed-upon currency.

Applications will be closed on Thursday, June 12th at 11:59 PM ET. Selected communities will be notified by Friday, July 25th. We expect projects to begin after July 28, 2025.