4 1 2 3 106 107 Neot Ka�f School Towards the 5742 school year (1981-82), Cohen decided to re�re from management. Ephraim Tashandy, former deputy principal of the "Hebron" school in Kiryat Arba and a graduate of the Hesder Yeshiva there, was chosen to serve in her stead. He intended to run the school for only a year or two, but he quickly fell in love with the place, moved to Neve Dekalim, and managed the school for most of its years, even a�er the displacement, in the temporary school established in Shafir. The new principal had a cogent academic doctrine. He highly regarded the religious aspect alongside the social-academic one. In a conversa�on with the PTA, he told them he intended to open separate classes for boys and girls at school. Gush Ka�f was in turnoil. The school founders objected to the proposal because they wanted to adhere to their shared cohesive line. In contrast, religious families who came to Gush Ka�f enthusias�cally supported the proposal. Eventually, the principal's proposal was accepted. Neot Ka�f was not only a school, but Gush Ka�f's events hub. It served the residents of Gush Ka�f in their celebra�ons and missions, and many tradi�ons, ac�vi�es, Chapter Seven | Educa�on and Culture and blessed community work emerged from it over the years.10 It was quite unique. Anyone who wanted to study there was admi�ed, regardless of religious or social affinity. Children with learning difficul�es shared the school with gi�ed children and all of their needs were duly addressed. The school also excelled in producing big events, par�cularly 'siddur' par�es, valedictory gradua�on par�es, bar/bat mitzvah celebra�ons, the State of Israel's jubilee celebra�on and the epitome was the school's silver jubilee extravaganza, including impressive performances and the publica�on of a special book about twenty-five years of educa�on and ac�vity.11 In addi�on to all these, the school inspired unique teamwork. Its hallmarks were collabora�on, a pleasant atmosphere, and a lack of conflicts. Gush Ka�f's geographical isola�on, remoteness, and the disasters, problems, and tensions that afflicted the region all contributed to this cohesiveness. The teachers worked in unison and collabora�on; they felt the weight of responsibility for their students and the place itself; never demonstrated fear but rather strength and the ability to cope. There were no despair, panic or hysteria. Throughout the years, the school spread an atmosphere of security, which significantly contributed to the resilience of its staff and students." 12 The Atsmona Talmud Torah The 'Talmud Torah' for boys and the school for girls were established by Rabbi Nahum Rachal, the Rabbi of the se�lement Atsmona, and his wife, Rabbi Shulamit Rachal, back in the days when the se�lement was in Sinai. Their goal was to educate the se�lement's children in their own unique way and assume full responsibility for selec�ng the staff, the curriculum and textbooks. In their view, compliance with Ministry of Educa�on guidelines offered no such independence. That was the reason they agreed to the disengagement, despite the he�y financial price they paid. Parents paid a substan�al monthly fee for each boy and girl who studied in this school in order to finance the couple's educa�onal principles, just like any other private school.13 The principles of the school were established in Sinai—literally: Separate classes (even with a small number of students), the Torah at the center, sacred studies priori�zed over mundane subjects, an emphasis on educa�on for love of the Torah and observance of its decrees (mitzvot), and learning from a place of freedom. Hence, homework was scarcely given since playing in the a�ernoon was important to expand one's mind.14 Even a�er the move to Gush Ka�f, Rabbi Rachal insisted on maintaining these principles despite the pressure exerted on him to unite with the 'Neot Ka�f' school. He claimed that he would be forced to compromise, and for him, compromise was a fake peace. Although the school in Atsmona was ini�ally intended only for Atsmona's residents, it also opened its doors to Torah-observant families from all Gush Ka�f se�lements, given their pressure to admit their children. The issue provoked heated discussions in the neighboring se�lements. Opponents feared that dividing the children and their families would harm the social fabric of the se�lements and that the migra�on of students to a new school would harm the exis�ng ins�tu�on that had just begun to se�le. Others argued that opening the gates was the right thing, because every denomina�on should be allowed to study where it sees fit. In retrospect, the move brought in many residents from the religious sector because it provided an appropriate response to the more religiously observant popula�on.15 Eventually, the school in Atsmona became a regional ins�tu�on, with around one-third of its students coming from Atsmona, one-third from Neve Dekalim, and one-third from the other se�lements. Rabbi Yuval Gavrieli, who taught for many years in the Atsmona Talmud Torah, said: "There was a connec�on between the Torah and reality, and it was applied to all fields. The children were taught that capabili�es and achievements are not the main issue, but rather the connec�on to the Torah, a love for the Torah that should persist throughout life. We were constantly dealing with the ques�on of how to teach out of joy, so that it leaves a good taste forever." 16 According to Beter, Director of the Educa�on Department, the different shades of academic approaches generated tensions between state-religious academic ins�tu�ons and those not officially recognized.17 1 'Neot Ka�f' School Principal, Ephraim Tashandy and Ministry of Educa�on Supervisors greet first graders 2 'Neot Ka�f' school in Neve Dekalim 3 Exhibi�on at the school in Kfar Darom - presenta�on of a se�lement model 4 Inaugura�on ceremony of the school in Netzarim
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