New York State Education Department Defunds Two Chassidic Schools in Brooklyn
In a significant move, the New York State Education Department has notified two Chassidic schools in Brooklyn that they will no longer receive public funding. The schools, Yeshiva Bnei Shimon Yisroel and Talmud Torah of Kasho, were informed in letters written in both English and Yiddish on February 11 that they are no longer recognized as institutions that meet the state’s compulsory education requirements under Article 65 of the Education Law. The decision was made after the schools reportedly failed to demonstrate that their curricula meet the minimum standards of education required by state law. Parents of students attending these schools have been directed to enroll their children in alternative educational settings that comply with the law by July 1, 2025. As of June 30, 2025, all services and funding, including child nutrition programs, transportation, and textbooks, will be discontinued for these schools.
The state’s decision is based on Section 3204 of the Education Law, which mandates that any education provided outside the public school system must be “substantially equivalent” to the instruction offered in public schools. The letters sent to the schools were part of an effort to enforce this standard, which has been part of New York state law for over a century. The schools were given multiple opportunities to respond to the state’s requests for information and site visits but failed to do so, leading to the determination that they do not meet the necessary criteria. This is the first time the state has revoked public funding for schools under the “substantial equivalence” standard, marking a significant escalation in the state’s enforcement efforts.
The State’s Stand and the Implications for Parents and Students
The state’s letters to the two Chassidic schools have left parents scrambling to find alternative educational arrangements for their children. Parents have been instructed to enroll their children in public schools, other religious or independent schools that meet state requirements, or homeschooling programs by the start of the 2025-26 school year. The state emphasized that the decision to defund the schools was made to ensure that all children receive an education that prepares them for life beyond their schooling, as required by law.
Adina Mermelstein Konikoff, executive director of Young Advocates for Fair Education (Yaffed), a nonprofit organization advocating for improved secular education in Chassidic schools, hailed the state’s decision as a “much-needed step” to ensure that students in these schools receive the education they are entitled to under state law. She emphasized that students in these schools have long been deprived of basic instruction in critical subjects such as math, English, science, and social studies, leaving them unprepared for the challenges of the modern world. However, not everyone agrees with the state’s approach, as some argue that the decision unfairly targets the Chassidic community and fails to recognize the unique value of their religious education.
The Chassidic Community’s Perspective: Education and Religious Obligation
Moshe Krakowski, a professor and director of doctoral studies at Yeshiva University’s Azrieli Graduate School of Jewish Education and Administration, offers a different perspective on the issue. He argues that the Chassidic school system in New York City is not failing its students and that there is little evidence to suggest that these schools are neglecting their educational responsibilities. Krakowski points out that most Chassidic schools provide a rigorous religious education that includes advanced Talmudic studies, which require high levels of critical thinking, analysis, and comprehension. He asserts that these students are often “literate in three languages: Yiddish, Hebrew, and Aramaic,” and that their education, while different from that offered in public schools, is far from inadequate.
Krakowski believes that the state’s actions are motivated by a misunderstanding and bias against the Chassidic community. He argues that the community is thriving and that its education system is not in crisis, but rather, it is being unfairly singled out for scrutiny. He compares the situation to bilingual education programs for Hispanic students, which are often praised for preserving cultural heritage, yet notes that similar recognition is not extended to Chassidic schools. Krakowski suggests that the real issue is a broader societal discomfort with the Chassidic community’s insularity and the perception that they are somehow “different.”
Expert Opinions and the Broader Debate on Education Standards
The debate over the state’s decision highlights a broader tension between cultural and religious autonomy and the enforcement of educational standards. On one hand, advocates like Mermelstein Konikoff argue that basic secular education is essential for preparing students to succeed in the modern world and that the state has a responsibility to ensure that all children, regardless of their background, receive a quality education. On the other hand, Krakowski and other supporters of the Chassidic schools argue that the state’s actions represent an overreach that fails to respect the unique cultural and religious values of the Chassidic community.
Krakowski points out that the curricula in Chassidic schools vary widely, with some offering more comprehensive secular education than others. However, he emphasizes that the level of secular education provided is often determined by religious obligations, which are deeply ingrained in the community’s values. He believes that the state’s efforts to impose uniform standards on these schools risk undermining the very identity and continuity of the Chassidic community.
A Call for Dialogue and Understanding
The situation has also sparked a call for greater dialogue and understanding between the state and the Chassidic community. Krakowski argues that the state’s approach, which he describes as “just bonkers,” is counterproductive and only serves to alienate the community further. He suggests that rather than imposing rigid standards, the state should seek to work with the schools to find solutions that respect their cultural and religious traditions while ensuring that students receive a basic secular education.
Mermelstein Konikoff, while acknowledging the importance of cultural preservation, believes that the state’s actions are necessary to protect the rights of students who may otherwise be left unprepared for life outside their community. She hopes that this decision will serve as a wake-up call for other schools that have similarly neglected to meet basic educational standards.
The Broader Implications for Religious and Cultural Education
The state’s decision to defund the two Chassidic schools has raised questions about the balance between cultural and religious autonomy and the enforcement of educational standards. While some view the move as a necessary step to ensure that all students receive a quality education, others see it as an attack on the rights of religious and cultural minorities to maintain their unique traditions.
The case has also highlighted the challenges of enforcing educational standards in communities that prioritize religious education over secular instruction. As the state continues to navigate this complex issue, it must find a way to respect the cultural and religious diversity of its citizens while ensuring that all students receive the education they need to succeed in life. The outcome of this controversy will have far-reaching implications not only for the Chassidic community but also for other religious and cultural groups in New York State and beyond.
