Bnei Tzvi Yeshiva Embraces Smartphone-Free Education, Fosters Joyful Learning

The Bnei Tzvi Yeshiva, with approximately 250 students, operates without smartphones, a policy accepted naturally by the students, according to Rosh Yeshiva Rabbi Shmuel Holstein. In an interview with Arutz 7, Holstein described the demanding daily schedule, the planned 250 completions of Talmudic tractates, and the integration of Torah study with social activities and joy.

Holstein stated that the decision to forgo smartphones was made early on and is not perceived by students as a restriction. He explained that the constant distraction of smartphones hinders deep immersion in Torah study. Even basic non-smartphones are limited to essential functions without internet or video access. The issue is not a constant point of contention because students share the educational philosophy behind it.

The yeshiva's approach to technology is part of a broader educational vision for high school-aged boys. Holstein emphasized that while the curriculum is intensive, including both religious and general studies, the goal is not to prematurely age the students. The yeshiva invests in social activities, sports, and leisure, offering facilities like courts, a gym, a library, and ping pong tables to foster balanced development and additional interests. He acknowledged the demanding schedule but stressed the absence of pressure, aiming for an atmosphere of camaraderie and joy, with "serving God with joy" as the motto.

A significant example of this is the twice-yearly completion of Talmudic tractates, with students studying even during breaks and holidays. The upcoming event will mark around 250 tractate completions, a feat that often impresses visiting rabbis. Holstein noted that the educational model, established about thirty years ago by Rabbi Zalman Melamed, prioritizes religious studies, with daily Gemara, faith, and Halakha study until 5 PM, followed by hours for matriculation exams, Bible, and Jewish thought.

Holstein clarified that secular studies are not a compromise but a deliberate choice, essential for raising scholars engaged with practical life. While time for these subjects is limited, students achieve good matriculation results. The yeshiva aims to cultivate Torah scholars who can disseminate Torah and be wise individuals, regardless of their future professions. This is reflected in extensive study hours and review programs, such as a Simchat Torah event where study commitments for Gemara pages were auctioned.

The yeshiva also encourages social involvement and volunteering, with students serving as youth counselors and participating in various volunteer activities. Holstein stressed that such activities must be balanced with study requirements and are decided in consultation with faculty. The yeshiva also encourages and sometimes moderates student involvement in activities related to Israeli settlements, with each case examined individually. He acknowledged the challenge of managing 250 students with diverse needs, emphasizing the faculty's role in understanding and supporting each student individually.

Regarding admissions, the focus is on students who are a good fit for the yeshiva's aspirations and demands, rather than exceptional geniuses. Holstein hopes to expand the yeshiva's model to other locations, though quantitative expansion of the current campus is limited. He also serves as a community rabbi in Hod Hasharon, a role he sees as complementing his yeshiva work and stemming from a desire to bridge societal divides following the Gaza disengagement. He advocates for religious families to live in mixed cities to foster interaction between religious and secular populations, believing this lack of interaction creates deep societal rifts.

Holstein's community work influences his teaching, preparing students for lives of Torah study alongside public responsibility. He draws inspiration from his Holocaust survivor father, who instilled a deep appreciation for life in Israel, and from his mother's emphasis on kindness. His own studies under Rabbi Zalman Melamed at Yeshivat Beit El, which combined serious Torah study with engagement in contemporary public issues, were formative. He also recalled being drawn to Beit El by the early broadcasts of Arutz 7 from a ship during the Oslo Accords, feeling a need for media that represented his community's voice.

Concluding, Holstein spoke of his responsibility as rabbi of the old synagogue in Magdiel, Hod Hasharon, visiting the graves of past rabbis and praying for the community and its challenges, viewing it as a great privilege.