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understanding their educational value. In sum, the variety of theories regarding<br />
children`s cognitive and emotional development support a range of possibilities<br />
regarding the age at which multi-dimensional teaching is possible and advisable.<br />
Chapter 7: In the final stages of deliberation, committee members combine theory and<br />
practice by applying the ideas developed in previous chapters to a specific miracle<br />
story, the story of the sun standing still in the book of Joshua, chapter 10, verses 8-14.<br />
The subject matter expert applies the three reading options to the text. The literal<br />
reading relies mostly on peshat-oriented exegesis, attempting to reconstruct the<br />
objective historical event described in the text, and seeking harmonistic solutions for<br />
first-order questions. The metaphoric approach exploits some of the first-order<br />
questions emerging from the text, as well as drawing upon a selection of midrashim,<br />
encouraging the reader to exercise his imaginative faculties when analyzing the story,<br />
especially in the search for hidden meanings. As opposed to the first approach, this<br />
hermeneutic option accords dominance to questions of the second order. The dialogic<br />
approach operates in a similar fashion, but directs the reader to the eternal<br />
"spokenness" of the story in order to stimulate a dialogue with the text. (As to the<br />
relative advantages of each approach, see below.)<br />
Chapter 8: In the final chapter we consider the role of the teacher in applying the<br />
suggested hermeneutical options to the teaching of biblical miracle stories. No<br />
educational theory can succeed without the cooperation of the teachers, and therefore<br />
translating theory into practice includes weighing teachers` willingness to experiment<br />
with new curricula. We have already noted the natural conservative bias of teachers<br />
against innovative educational ideas, and particularly in the mamad. On the other<br />
hand, research has shown that teachers of limudei kodesh (=sacred subjects) in Israeli<br />
public schools wish to engage their students on a deeper level than just knowledge,<br />
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