Most of what we learn in our early years is through observation. We watch people walk, and with some help we learn to walk. We listen to people speak, and we begin speaking.

When I think about centuries of people keeping kosher homes, it was not the product of formal learning. Most of the people entrusted with that sacred task were probably unable to read any of the halakhic literature, if it was even available. They learned by spending time watching and participating in meal preparation and cleanup, and with a little guidance, they learned to keep kosher kitchens.

Educators are busy. They constantly dance between the multiple roles they play—teaching, enabling, counseling, negotiating, peacemaking, managing, assessing, planning, designing, creating, reporting, adapting—and the list goes on. Educators spend years building their repertoire, finding the styles that work for them, and refining them through numerous iterations. And then, when they finally hit their sweet spot, they face perhaps their greatest challenge—repeating what they’ve been doing over and over again.

A number of years ago, at a community Shabbaton in Cape Town, I was presented with a dilemma. Until then, the government oversaw all learning even in private schools. That meant that there were governmental standards in Jewish studies and that Jewish studies grades appeared on students’ official transcripts, like their grades in History and Science. The department of education had recently decided to change the policy and get out of the business of overseeing non-core subjects, and the Jewish community was anxious—why would their students pay any heed to their Jewish studies classes if they were not going to “count?”

Growing up in the late sixties and early seventies, the world in which I lived was suffused with the search for meaning. An entire generation refused to accept that things were right because they had always been done a certain way, insisting instead that things be done because they were the right things to do. Rabbis and Jewish educators who couldn’t shift from the language of obligation to the language of meaning found themselves facing a generation of young Jews fleeing from religion or flocking to alternate ones.