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OpinionAustraliaLifestyle

Jewish schools are the marinade that infuses continuity

Jewish education is not to cocoon our children but to immerse them in Jewish life so it becomes part of who they are
Jeremy Stowe-Lindner
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bialik Jewish schools shabbat

Students at Bialik College’s Early Learning Centre make challah (Bialik)

Published: 17 September 2026

Last updated: 17 September 2026

There are many ways to talk about Jewish identity. We can discuss Jewish literacy, continuity, belonging, peoplehood, Zionism and the challenge of sustaining minority identity in the Diaspora.

But perhaps we should talk more about marinade.

A marinade is a remarkable thing. It is not usually the main ingredient in a dish and it does not announce itself with great drama. It does not stand there shouting, “Look at me, I am changing everything.”

It simply surrounds. It soaks, permeates and waits. And over time, what sits inside it changes. Not instantly, not violently and not loudly, but slowly, subtly and inevitably. What surrounds something eventually becomes part of it.

We know this in cooking, we know it in families, and we know it in schools and communities. And Judaism has understood it for thousands of years.

No child stops in the corridor and thinks: “I am currently experiencing a formative moment of Jewish cultural immersion.” But the sounds go in

Jewish identity is not only taught. It is absorbed, sung, smelled and tasted. It is watched, overheard and practised. It is lived.

It is the marinade.

As Principal of a Jewish school, I see this every day. We spend enormous amounts of time thinking about what we teach. How much Hebrew? Which Jewish texts? How should we teach Israel? How do we accommodate different levels of observance and belief? What knowledge and skill set should a Jewish child possess by the time they graduate?

These are important questions. But sometimes they obscure another question: What does it feel like to spend your childhood surrounded by Jewish life?

At schools like Bialik, the bells change with the rhythm of the Jewish year. There is a tune for Rosh Hashanah, another for Chanukah, the energy of Purim and Yom Ha’Atzmaut songs that seem to begin somewhere near the front gate and end somewhere in the bloodstream.

No child stops in the corridor and thinks: “I am currently experiencing a formative moment of Jewish cultural immersion.”  But the sounds go in.

Years later, that child might be walking through a market in Tel Aviv, standing in a synagogue in London or sitting around a Shabbat table in Melbourne when a tune suddenly unlocks a door. They may have forgotten the precise Year 4 Hebrew lesson in which they first encountered it. They may not remember which teacher taught it.

But they know that this music is my music.

The same is true visually. Israeli flags,  Hebrew letters, Chanukiot, Jewish books and pictures of Jerusalem, not to mention the changing imagery of the Jewish calendar.

None of these, individually, creates Jewish identity. Collectively, though, they form the quiet visual grammar of Jewish life.

This matters particularly in the Diaspora.

One of the challenges of Diaspora Jewish identity is that Judaism can become something we visit. We visit shule, we visit a Seder, we visit a festival, and if we’re really fortunate then we visit Israel. Sometimes it can even feel as though we visit our own people.

But we do not want a Jewish life that becomes a restaurant at which we occasionally sample a dish.

The great power of Jewish schools is that we reverse this relationship. Judaism becomes not somewhere we visit, but somewhere we live, every day. It becomes the furniture of life: familiar, comfortable and normal.

At my school, I see it in the smell of fresh challah in our Early Learning Centre. We can marshal all the educational neuroscience we like, but give me a three-year-old with flour on their shirt holding a slightly misshapen freshly-baked challah and I will show you identity formation.

The objective is not insulation, rather it is formation

But perhaps the most powerful part of the marinade is not the music, imagery, Hebrew or even the food.

It is the people. Pirkei Avot teaches: Aseh lecha rav, u’kneh lecha chaver – make for yourself a teacher and acquire for yourself a friend. “Acquire a friend” is an intriguing expression. Friendship is obviously not a purchase. Rather, the teaching recognises that friendship and community require intention. The people around us are not incidental to who we become. They help create us.

We become like the company we keep.

If we surround ourselves with cynicism, then we become cynical, and if we surround ourselves with cruelty, then cruelty becomes thinkable. If we spend enough time amongst people who mock effort, then eventually effort becomes embarrassing.

The opposite is equally true.

If we surround ourselves with people who work hard, then effort becomes normal. Live among people who practise kindness, then kindness becomes instinctive. Grow up among people who care deeply about being Jewish, then Jewishness need not feel awkward, performative or apologetic.

This is particularly important for our children because the concept of “the company we keep” has changed profoundly.

Their company is no longer simply the children sitting beside them in class, their family around the dinner table or their friends on the weekend. Their company is also their group chats, feeds, comment threads, gaming platforms, influencers, images, videos, memes and algorithms.

The company we keep is now digital too. And that digital company marinates.

An algorithm which repeatedly surrounds a young person with outrage, superficiality, comparison or contempt is not neutral. It is forming them, just as surely as their teachers, friends and parents are forming them.

For Jewish children there is another dimension. They can move within minutes from a physical environment in which Jewish identity and connection to Israel are entirely normal, to an online world in which those same attachments are mocked, distorted or treated as something requiring justification.

That marinade can become bitter.

It is one reason why strong Jewish institutions matter so much at this moment.

Not because we should cocoon young Jews from difficult ideas. Quite the reverse: a good Jewish education should expose students to disagreement, complexity and competing perspectives. It should produce young adults who are curious rather than doctrinaire, capable of defending what they believe but also sufficiently intellectually secure to reconsider it.

The objective is not insulation; rather, it is formation.

We need environments that marinate young Jews in learning, memory, responsibility, Jewish identity, connection to Israel, courage and menschlichkeit before sending them confidently into the complexity of the wider world.

And this is not only a lesson for children.

All of us should occasionally ask: What am I marinating in?

Who are the people I spend time with? What do I read? What do I watch? Which voices do I repeatedly invite into my head? Do they make me more generous or more cruel? More thoughtful or simply more certain? More curious or more angry? More connected to community or more suspicious of it?

Jewish identity has never survived by accident. It has survived because, generation after generation, Jews have deliberately created environments in which being Jewish mattered. We fill our homes with ritual, our communities with diverse views, our tables with food and conversations and our relationships with responsibility.

We should not imagine that our generation is exempt from that task.

Our children are being formed every day. If we do not take seriously the environments that shape them, there is no neutral space waiting to take our place. Something else will. We should not underestimate the opposing influence of the algorithm, a corrosive culture, a peer group or a prevailing orthodoxy.

Our task is not to protect young Jews from the world. It is to immerse them deeply enough in who they are that they can enter that world with confidence. The confidence arms them to be able to engage with it, challenge it, contribute to it and, when necessary, stand against it.

This requires strong Jewish homes, strong Jewish schools and strong Jewish communities. Not as fortresses, but as places of formation.

Jewish continuity will not be secured by telling the next generation that Judaism is important. It will be secured by surrounding them with a Jewish life so rich, compelling and deeply lived that, almost without noticing, it becomes part of who they are.

We become what we marinate in. Our responsibility is to make sure that what surrounds the next generation is worth absorbing.

This article is adapted from an address delivered at Bialik College's celebration evening. A fuller version is in this video.

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About the author

Jeremy Stowe-Lindner

Jeremy Stowe-Lindner

Jeremy Stowe-Lindner is the Principal of Bialik College, a pluralist Jewish school in Melbourne.

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