In brief the curriculum involves participating in fourteen, live, phone learning sessions with a tutor covering a set curriculum during each of two semesters. The sessions will typically last no more than 45 minutes, and be conducted in the evenings once each week at a day and time convenient for the parents. The sessions are designed to be engaging, source based discussions, and not at all lectures or classes.

Each Thursday evening of the semester, participants will receive that week’s source material and the following week’s homework question. This source material will be a platform for discussion for that week’s session.

There is a self diagnostic test available to participants of the Kohelet Fellowships at the end of each semester. This test is not mandatory. Rather, it is designed to assist you in making an acquisition of the material and understanding it in your own way. The top 5 scoring couples, on this optional test, will receive a well-deserved bonus gift.

Participants who have questions on the material, either before or after the sessions, are invited to contact the senior tutor, Rabbi Yaacov Deyo at 732-917-6378 or by email at yaacovdeyo@koheletfellowships.com.

PLEASE NOTE:

  • Series 1 is for those participating in the Kohelet Institute for the first time.
  • Series 2 is for returning participants who have already gone through the first series of the Kohelet Fellowships.

Series 1 Session Curricula

Series 2 Session Curricula

Sample Curriculum

Pre-Session Homework

Consider the following passages and question:

We’re going to begin with a discussion about Jewish Law, and yet even though we’ll be examining some details regarding the process of trying a person who is suspected of killing another, it’s likely we’ll learn a few interesting things about how to approach the study of Torah in general.

Sanhedrin Chapter 1:6

“You shall not follow a multitude to do evil” (Ex. 23:2), I hear that I am to be with them to do good.

As the inference makes clear, in matters of Jewish Law we follow the majority opinion of the court. This is straight forward, understandable, and consistent with the basic norms of court procedure throughout the world. However, there are some significant and striking differences in the protocols of a Jewish court. For instance:

Sanhedrin 17a

Rabbi Cahana said: In a case (capital crime) in which all members of a Sanhedrin vote guilty, they should release him.

One of these differences is in the circumstance of unanimity. If someone were tried for a capital case and unanimously declared guilty by a secular court of law, barring his appeals and other legal proceedings, he would eventually be put to death. In a Jewish Court, if every member found the defendant guilty, his life would be spared!

Q. How can it be that if he were declared guilty by a majority vote, he would be killed, but if the court was unanimous in viewing him guilty, he is spared?