Jerusalem, December 11, 2024 – Today, Hebrew University of Jerusalem was honored to welcome His Excellency Mr. Santiago Peña, President of the Republic of Paraguay, on an official visit to the university. This visit underscores the growing academic and diplomatic ties between Israel and Paraguay.
New research from Hebrew University shows that how well parents understand their children and manage their own emotions greatly affects homework time. Parents who are good at understanding their kids are more supportive and help them become more independent and motivated to learn. On the other hand, parents who have trouble managing their emotions are more likely to act negatively, which can make it harder for children to stay engaged and do well in their learning
The research shows that parents' emotional and cognitive processes can greatly influence their interactions with their children during homework time. By studying 101 Israeli parents and their elementary-aged children, the researchers identified factors that can either help or hinder the support parents provide at home.
Children usually spend about 1 to 2 hours a day on homework, but this varies with age and school demands. Many parents find it challenging to balance their own responsibilities while supporting their children academically, which can lead to stress and conflict. Improving this dynamic is crucial.
One key finding is the role of parental mentalization—the ability to perceive and interpret their children’s thoughts and feelings. Parents who are good at mentalization are more supportive and less controlling, creating a better homework environment that can boosts children’s independent learning and motivation. Conversely, parents who struggle with managing their emotions tend to express negative behaviors, like frustration or discouragement, which can make homework stressful and curtail their child’s engagement.
"Our research sheds light on how parents’ emotional and mental processes impact their involvement in their children’s education," explained Dr. Gershy. "Understanding these factors can help develop strategies that improve parent-child interactions during homework, and hence increase parental ability to support and encourage their children’s learning ."
Practical applications of these findings could include parent training programs and educational strategies to improve parents’ awareness of their emotional states and mentalization skills, aiming to enhance parental support and foster better academic outcomes and relationship.
The research paper titled “Why Things Can Go Wrong When Parents Try to Help Children With Their Homework: The Role of Parental Emotion Regulation and Mentalization” is now available at Journal of Educational Psychology and can be accessed at https://doi.org/10.1037/edu0000873.
Researchers:
Racheli Cohen1, Naama Gershy1, Maayan Davidov2
Institution:
The Hebrew University of Jerusalem is Israel’s premier academic and research institution. With over 23,000 students from 90 countries, it is a hub for advancing scientific knowledge and holds a significant role in Israel’s civilian scientific research output, accounting for nearly 40% of it and has registered over 11,000 patents. The university’s faculty and alumni have earned eight Nobel Prizes, two Turing Awards a Fields Medal, underscoring their contributions to ground-breaking discoveries. In the global arena, the Hebrew University ranks 81st according to the Shanghai Ranking. To learn more about the university’s academic programs, research initiatives, and achievements, visit the official website at http://new.huji.ac.il/en
The Hebrew University of Jerusalem has launched its first Ladino International Summer School, an intensive program designed to preserve the endangered Ladino language. The course attracted students from around the world, offering them a unique opportunity to immerse themselves in Ladino language studies and connect with the rich Sephardic Jewish heritage.
The Hebrew University of Jerusalem is proud to announce the successful completion of its inaugural Ladino International Summer School, an innovative academic program aimed at preserving the endangered Ladino language. This course is the first of its kind in Israel and possibly the world, offering an intensive educational experience dedicated to teaching Ladino, a language deeply rooted in the Sephardic Jewish heritage.
The two-week course brought together 28 students, with approximately half of them from Israel, and other from around the world, US, Europe and Asia. The participants, many of whom were drawn to the course by a desire to reconnect with their familial roots, engaged in daily studies focused on Ladino grammar, vocabulary, and cultural history. The immersive curriculum also included research visits to libraries with Ladino collections and guided tours of Jerusalem, where the echoes of Ladino-speaking communities still linger in the historic alleys and buildings.
Dr. Ilil Baum, a Ladino lecturer at the Hebrew University and Bar-Ilan University, highlighted the significance of the course in the context of the language’s precarious state: "Ladino is classified as a language in a serious danger of extinction. The younger generations are no longer inheriting it, and today, it is mostly a language of nostalgia, associated with family traditions, cuisine, and folklore."
The course also offered students the rare opportunity to engage in direct conversations with veteran Ladino speakers, providing them with a deeper understanding of the language's living history. This interaction not only enriched the students' linguistic skills but also connected them to a broader cultural narrative that transcends borders.
This pioneering initiative reflects the Hebrew University’s ongoing commitment to the preservation and promotion of endangered languages. The success of the Ladino Summer Course has instilled hope among its organizers and participants that the Ladino language will continue to be spoken and cherished for generations to come.
The Hebrew University of Jerusalem is Israel’s premier academic and research institution. With over 23,000 students from 90 countries, it is a hub for advancing scientific knowledge and holds a significant role in Israel’s civilian scientific research output, accounting for nearly 40% of it and has registered over 11,000 patents. The university’s faculty and alumni have earned eight Nobel Prizes, two Turing Awards a Fields Medal, underscoring their contributions to ground-breaking discoveries. In the global arena, the Hebrew University ranks 81st according to the Shanghai Ranking. To learn more about the university’s academic programs, research initiatives, and achievements, visit the official website at http://new.huji.ac.il/en
A new study introduces a psychological intervention that enhances the sense of belonging and academic performance of minority students. Tested on over 20,000 students during the COVID-19 pandemic, this intervention demonstrates the impact of small institutional changes on minority students, highlighting important implications for promoting educational equity and inclusivity.
A new study led by PhD student Kinneret Endevelt, under the supervision of Dr. Roni Porat from the Department of Political Science and Department of International Relations and Prof. Eran Halperin from the Department of Psychology at the Hebrew University, unveils a novel approach to bridging the achievement gap for minority students in higher education. The research emphasizes the critical need to address minority students’ lingering sense of belonging uncertainty and introduces a psychological intervention aimed at fostering inclusivity and success within the university environment.
The study introduces a targeted intervention to enhance minority students' sense of belonging by modifying the institutional learning space. Tested in two large-scale field experiments in Israel with over 20,000 Jewish and Palestinian students during the COVID-19 pandemic, the intervention involved displaying the lecturer's name in Hebrew, English, and Arabic on Zoom. Results showed a significant positive impact on Palestinian students, including increased belonging, engagement, participation, and improved academic performance. Average grades rose by 10 points in the first experiment and by 4 points in the second. The research underscores that small, strategic institutional changes can significantly benefit minority populations, highlighting the importance of promoting an inclusive learning environment.
“This study underscores the power of seemingly minor modifications in educational settings to make substantial impacts on minority students' academic experiences and outcomes,” said Dr. Porat. “By acknowledging and integrating minority students’ cultural and linguistic backgrounds, we can create a more inclusive and supportive environment that promotes equity in education.”
Beyond the virtual classroom, this approach can be extended to physical spaces by incorporating minority languages and cultural elements into faculty offices, cafeteria menus, and student lounges. Such practices can reinforce the sense of belonging and inclusion for minority students, creating a more supportive and equitable educational environment.
The implications of this study are extensive. By adopting and consistently reinforcing inclusive practices, educational institutions can reduce disparities and promote social mobility. This intervention also offers insights applicable to other contexts, such as workplaces and public spaces, suggesting that subtle changes in everyday environments can foster a more equitable and welcoming society.
The study reveals that small, meticulously crafted changes to the institutional environment can significantly impact minority students' academic achievements and sense of belonging. By embracing these findings, educational institutions can take meaningful steps toward creating a more inclusive and supportive environment for all students.
The research paper titled “Zoom out: An intervention on the virtual learning environment improves minority students’ grades in two field experiments in Israel” is now available in PNAS and can be accessed at https://doi.org/10.1073/pnas.2313496121.
Researchers:
Kinneret Endevelt1, Eran Halperin1, Roni Porat2,3
Institution:
The Hebrew University of Jerusalem is Israel’s premier academic and research institution. With over 23,000 students from 90 countries, it is a hub for advancing scientific knowledge and holds a significant role in Israel’s civilian scientific research output, accounting for nearly 40% of it and has registered over 11,000 patents. The university’s faculty and alumni have earned eight Nobel Prizes, two Turing Awards a Fields Medal, underscoring their contributions to ground-breaking discoveries. In the global arena, the Hebrew University ranks 86th according to the Shanghai Ranking. To learn more about the university’s academic programs, research initiatives, and achievements, visit the official website at http://new.huji.ac.il/e
Hebrew wasn’t spoken for 2,000 years. How was it revived? Meirav Reuveny, a Hebrew language historian at The Hebrew University of Jerusalem, explains some of the history behind how a language once thought to exist only in ancient religious texts, is now spoken by millions.
Story by Allie Yang
Today, Hebrew is a thriving language—used by millions of speakers around the world to communicate all their thoughts and desires.
That may have seemed almost impossible less than 150 years ago, when the language was thought to exist only in ancient religious texts. For some two thousand years, Hebrew laid dormant as Jewish communities scattered across the globe, and adopted the languages of their new homes. By the late 1800s, Hebrew vocabulary was limited to archaic and religious concepts of the Hebrew Bible—and lacked words for everything from “newspaper” and “academia” to “muffin” and “car.”
Here’s a look at the bumpy road to modernizing Hebrew and the debates that surround its continuing evolution today.
The Jewish people were once known as Hebrews for their language, which flourished from roughly the 13th to second centuries B.C.—when the Hebrew Bible, also known as the Old Testament, was collected. Hebrew was used in daily life until the second century B.C. at latest, experts believe.
But beginning in the second century B.C., Jewish people became increasingly ostracized and oppressed. Through the rise and fall of Rome, the Middle Ages, Renaissance, and beyond, they were forced to migrate around Europe and adopted the language of the country they were in. They also formed new languages like Yiddish, which mixed Hebrew, German, and Slavic languages.
Still, the Jewish people were known as “People of the Book.” As part of traditions like studying the Torah and reading it aloud, Jews continued to learn Hebrew to read from the Bible and written Hebrew lived on for more than a millennium mostly through religious practice.
There were exceptions: more educated Jews exchanged messages in Hebrew, sometimes between merchants for records of business, says Meirav Reuveny, a Hebrew language historian at the Hebrew University of Jerusalem. A 10th-century trove of documents showed that some women, a group generally confined to domestic duties at the time, also wrote letters, exchanged legal documents, and recorded business in Hebrew. From the 10th to 14th centuries, there was an explosion of secular Hebrew poetry in Andalusia, Spain.
In the 19th century, most Jews in Europe were still second-class citizens when a new movement emerged that looked to Hebrew as a way to inspire hope through the Jewish people’s glorious past, Reuveny says. Hebrew revivalists wanted to expand the language beyond the abstract concepts in the Bible—they wanted to use it to talk about modern events, politics, philosophy, and medicine.
Among the leaders of the movement was Eliezer Ben-Yehuda, credited as the father of Modern Hebrew.
“One person cannot invent a language,” Reuveny says. “But he makes a good hero, something important for a social movement.”
Ben-Yehuda was born in 1858 in Lithuania, where Jews were heavily discriminated against and violent pogroms terrorized Jewish communities regularly. When Ben-Yehuda traveled to Paris in 1878, he was empowered by the growing Jewish nationalist movement he witnessed there.
He believed Jews needed a country and language to flourish. He moved to Jerusalem in 1881, where he and his wife made the decision to only speak Hebrew—despite missing words for essential modern items and concepts. They raised their son Itamar Ben-Avi to be the first native Hebrew speaker in almost 2,000 years.
In the beginning, Hebrew went through growing pains: the language needed many new words. Ben-Yehuda made a dictionary of new Hebrew words (including מילון, or milon, the word for dictionary). Hebrew newspapers across Europe invented their own words, too, Reuveny says.
Many people saw this as an unwelcome change—swapping an ancient and sacred language to a new and strange one. Hebrew revivalists chose a difficult way of life by speaking only Hebrew, before it could meet the needs of modern life.
Gradually, the language was standardized in the early 20th century. The first Modern Hebrew dictionary was released in its completed form in 1922. Hebrew language schools were opened, then Hebrew became the language of instruction of all subjects in Jerusalem schools (the first in 1913).
After the state of Israel was established in 1948, people flocked from all over the world. Many young adults learned Hebrew through the young nation’s mandatory military service, though most families in Israel became Hebrew speakers over one to two generations.
Today, of the 9.5 million people in Israel aged 20 and over, almost everyone uses Hebrew, and 55 percent speak it as their native language. Around the world there are around 15 million Hebrew speakers; in the U.S., there are 195,375.
Modern Hebrew has changed significantly but still shares clear ties with Biblical Hebrew.
“King David and I could probably understand each other,” says Mirit Bessire, Hebrew language program director at Johns Hopkins University, who points out that it’s not all that different from modern English speakers attempting to understand someone using Shakespearean English.
The growing pains Hebrew experienced as it modernized during Ben-Yehuda’s time are echoed in controversies today. Inclusive language such as non-binary adaptations have proven difficult to adopt as Hebrew is significantly gendered, Reuveny says. Modern words and concepts like “gaslighting” also stir debate about how much outside cultures are affecting the language.
“Language does naturally evolve and grow. It’s inevitable. It’s not in our hands what our language does,” Bessire says.
Language fills the needs of its users, she adds—and today we have more needs than ever as social media and email connect communities of Hebrew speakers far beyond Israel. For example, Bessire says, there are Hebrew communities in China that are not Jewish but have become fluent in the language for business purposes.
“Hebrew is a language of proficiency,” Bessire says. “It's a language that you use for your everyday life, from technology to medicine.”
Prof. Yuval Noah Harari – Hebrew University lecturer, historian, philosopher, and author of Sapiens, one of the 21st century’s most influential books – joins the Dean of Humanities, Prof. Nissim Otmazgin, for a thought-provoking conversation on the challenges faced by higher education, the skills graduates will need for tomorrow’s global job market, and what role the humanities will play in the 21st century.
Otmazgin: Welcome, Yuval, it’s a pleasure to have the opportunity to interview such a distinguished member of our faculty. Many thanks for joining us today.
Harari: It’s an honor, Nissim. As you know, The Hebrew University of Jerusalem has been my home for most of my life, since the age of 17 when I first began my BA studies in history. I’m thrilled to be here.
Otmazgin: Yuval, what do you think is the greatest challenge faced by institutions of higher education today?
Harari: I think that the challenge I’m most concerned about is the politicization of science – the manner in which scientific theories and debates have rapidly become political debates – and how it creates new threats to our academic freedom and our freedom of speech.
We see this trend in history departments all over the world. Many politicians feel that history is much too important to be left to the historians, and politicians frequently distort historical evidence in the name of ideology. This, of course, isn’t new. History has always been a political subject, and has always struggled with censorship and political repression by those who dislike what historians have to say.
Otmazgin: Would you say that this challenge is limited to historians and the humanities?
Harari: More and more disciplines are being politicized, including disciplines that thought they were completely immune to this problem. People in the natural sciences sometimes think that politicization is a problem limited to the humanities and social sciences. They are wrong. We saw it most recently during the pandemic – in epidemiology and medicine – when Covid-related research became highly politicized, and professors found themselves neck-deep in fierce political debates and threatening confrontations. The same has happened in the field of environmental sciences, as climate change has shifted from scientific theory to a hot political topic. We also see it in computer science, which is changing the job market, daily life, and the geopolitical balance of power in the world.
Otmazgin: Would you say that the politicization of academia is inevitable?
Harari: I would say that it is not accidental. It’s the result of science having become the most important change factor of the 21st century. The theories being developed within the university, and the technology emerging from the labs, are changing the world. For better or for worse, scientific debates just cannot be confined within the walls of academia. Nowadays there’s a direct line from the computer science department to the Knesset, the Supreme Court, and the military. It’s therefore unreasonable to expect that the research remain immune to politics. I’d actually like to see political parties drawing up an agenda about algorithms, about AI, about which technologies to develop or not to develop, etc.
Otmazgin: Another pressure we feel within the university is the expectation that we equip our graduates with skills relevant for the global job market, ones that will make them more employable and help them cope with the challenges that await them. What transferable skills do you think our students will need to successfully navigate the job market once they graduate?
Harari: Well, the key problem is that nobody has any idea what the job market will look like in 20 years. This is the first time in history that we are unable to anticipate this. The only thing we know for certain is that it will be completely different from what we see now, and will probably be very surprising. But, what types of jobs people will do in 20 years, and what kind of skills they will need for them, we simply don’t know.
Throughout history, while it was never possible to predict the future, the job market was always relatively stable. 1,000 years ago, in 1022, people couldn’t predict wars and epidemics, but they could confidently anticipate that 20 years forward there would still be a need for farmers skilled in growing food, and soldiers who would know how to ride horses and shoot bows. Those that worked in the royal administration would need to know how to read and write. Yet, when we consider what to teach students today so that they have the relevant skills for 2040 or 2050, we really have no idea. This is a first.
A lot of jobs will completely disappear, a lot of new jobs will emerge, and many existing jobs will evolve. It’s almost impossible to predict how exactly they will change, and therefore we don’t know what particular skills people will need. Take, for example, a skill such as coding. We can comfortably assume that, with the advancement of technology, a lot of code will need to be written over the next few decades. But who’s to say that 20 years from now artificial intelligence won’t be doing the bulk of the coding for us?
Otmazgin: Even if we cannot predict the future job market, how do you think the humanities will fare?
Harari: I believe that philosophy, in particular, will become much more important and applicable in this century. Many complex philosophical questions that, for most of history, had no practical implications for how people actually lived their lives, are becoming practical questions of engineering. The example everybody gives is self-driving vehicles and the need to program ethics into the algorithm. If the vehicle has to compromise the safety of the car owner in order to spare a pedestrian in the middle of the road, how should it proceed? This type of debate turns very old philosophical dilemmas into extremely relevant questions. And, as opposed to philosophers who rarely applied their teachings to reality, algorithms behave precisely as they are programmed. The responsibility is therefore much greater.
Another example is surveillance. Governments throughout history dreamed of monitoring their citizens, but due to technological limitations, it was impossible to monitor everybody all the time. Now, for the first time in history, it is becoming possible to completely annihilate privacy. The surveillance tools developed by researchers and students in our university are applied just a few kilometers away – in Issawiya, Anata, and the Shuafat refugee camp – to create an unprecedented surveillance system. These tools are then exported by Israeli security companies to all kinds of regimes throughout the world, sometimes in order to spy on journalists, minorities, human rights activists, and opposition parties. What is our responsibility in this?
At the very least, I think our university should mandate that every student who learns how to develop such technologies be obligated to take courses on ethics, similar to the requirements for medical students.
Finally, in the 21st century we are likely to learn how to use biotechnology to engineer, reengineer, or even manufacture bodies and brains. This is an extremely dangerous development that raises many philosophical, ethical, and spiritual questions, some of which have been pondered by humans for thousands of years without any practical implications. And now that they are becoming so urgent, I believe that in the 21st century the humanities will be more important than ever before.
