Ira Bedzow examines a well-known Mishnah in Pirkei Avot through the lens of the educational philosophy of Rabbi Samson Raphael Hirsch. His analysis leads to an interesting paradigm for teaching lasting Jewish commitment.
In a relatively recent article, Rabbi Marc Angel discusses the challenges of Torah (mis)education and its consequences for the continued adherence to Orthodox Judaism. After giving five frightening examples of the pedagogical conflict between what he calls the Torah-religious perspective and the scientific-rational perspective, he argues that to prevent future cognitive dissonance it is necessary to steer “Torah education towards a rational and reasonable understanding of the words of our sages” (Angel, 2008, p. 13). Rabbi Angel’s article is only one of the latest commentaries on the state of contemporary Modern Orthodox education. The parley between HarvardUniversity law professor, Noah Feldman (2007), and Rabbi Norman Lamm (2007), as well as Rabbi Shalom Carmy’s e-mail correspondence with a philosophical dropout from Orthodoxy (2004), similarly demonstrate the incredibly unstable equilibrium of the current Modern Orthodox educational synthesis.
The difficulty in constructing a Torah education that reinforces Jewish observance in an open society is nothing new. Though predominantly known for his intellectual synthesis, Torah im Derekh Eretz, Rabbi Samson Raphael Hirsch was also dedicated to creating a pedagogy described by Breuer as for “a Jewry that had already taken giant strides on the road to culture and whose loyalty to tradition and Torah he wanted to renew and preserve” (Breuer, 1992, p. 72). He endeavored to mitigate the dichotomous tension that may arise from Jewish education in an open society by providing a unified, yet hierarchic, theory of Jewish pedagogy.
To best demonstrate Rabbi Hirsch’s five-tiered theory of education, this paper will personify Rabbi Hirsch’s educational philosophy by way of analogy to the description of Rabbi Yohanan’s five disciples, as found in the mishnah in Pirkei Avot. The analogy is apt not only because each tier of Rabbi Hirsch’s theory relates to the lessons of a particular student, but also because Rabbi Hirsch and Rabbi Yohanan ben Zakkai both undertook to ensure the survival of the Jewish tradition in vastly changing circumstances which is as relevant today as in their own days. Before discussing the specifics of Rabbi Hirsch’s theory, however, it is first necessary to examine his belief of the role of education in the preservation of Orthodoxy.
Education – A mean, not an end
In his magnum opus, Horeb, Rabbi Hirsch differentiates between the commandments of “Talmud Torah” and “hinukh.” The two commandments do not differ by virtue of a theoretical versus a practical orientation; rather, the former refers learning for oneself and the latter to teaching another. For both commandments, the primary purpose is that knowledge gained be implemented in practical life (Hirsch, 1979, p. 370; p. 409). Torah study is not an end in itself; in agreement with the Sages (Kiddushin 40b), study is greater only when it leads to action (Hirsch 2005, p. 714). Yet for Rabbi Hirsch, the Torah is not an instruction manual for the performance of particular actions; rather, it is the foundation upon which one must acquires a proper character. In other words, the Torah is not meant to teach one how to act but rather how to live.
In order to teach a way of life as opposed to routine action, pedagogy must unite what Rabbi Hirsch calls “spiritual” or “intellectual” education with “moral” education. Only in combination can a person attain both the means to live a Torah-life and the will to do so (Hirsch 1997, 7:104). He demonstrates the importance of combining the two forms of education through the rabbinic adage, “Without wisdom there is no reverence, without reverence there is no wisdom” (Avot 3:21). Not only is the success of wisdom dependent on reverence, but that both wisdom and reverence are equal in terms of importance per se (Hirsch, 1997, 7:53).
Given this educational rubric, the measure of someone who has excelled in his studies, in addition to the information he can regurgitate, includes how he conducts himself.
It is not by virtue of his knowledge that a man is recognized as being a Jewish sage, and it is not by means of his knowledge that he wins people’s hearts to the Torah. The credential for his knowledge is the way he lives, and only a Godly way of living earns him the scepter of a herald of the Divine Word. (Hirsch, 1997, 1:315)
Jewish education, therefore, cannot be relegated to only part of the curriculum; it must be totally incorporated by the way classes are conducted. Facts are not the only things students learn in school. Regardless of the subject being taught, there is always an opportunity for moral education.
Eliezer ben Horkenos – the plastered cistern which does not lose a drop
The first step is having a positive perspective on the Jewish tradition.
While Jewish education must, and should, consider the content of secular research, it should not embrace its premises, if they necessarily entail moral inferences contrary to Torah values (Hirsch, 2008, 570). Only when made clear that Torah values are immutable can a person consider new facts without having their socially associated values threaten his or her sense of morality. For example, according to Rabbi Hirsch, the idea, culled from scientific observation, that all species have a common source, need not threaten the idea of one God who is the Creator. Conceptual difficulty arises only when an atheistic presumption influences the interpretation of the observation and leads a person to deny the traditional Jewish assumption of creation ex nihilo (Hirsch 1997, 7:263-264).
Having a “good eye” or a “positive perspective” towards the Jewish tradition not only gives context to new findings so to enrich one’s worldview, it also allows for a less inveigling dissemination of the tradition. Older generations will not have to continually “prove” their position vis-à-vis contemporary societal views, because younger generations will have acquired a positive disposition even before being confronted with value-laden facts that may challenge it (Hirsch, 1997, 8:224).
When instilling a healthy association to the Jewish tradition in the younger generations, Rabbi Hirsch warns that one must be careful that intimacy does not lead to irreverence. Once someone believes that he or she has acquired the values imparted by the tradition, he or she must not then assume that its obligations are no longer necessary. For this reason, Rabbi Hirsch urges for continual emphasis that the practices of Judaism are forever binding and that one’s subjective perspective be always assayed against the principles of the Torah (Hirsch, 1997, 8:4).
In the words of Rabbi Eliezer ben Horkenos, even the minutest value in the Jewish tradition must not be lost due to a failure of presenting it as essential to living a good life. As a pedagogical practice, one should honor the previous transmitters of the tradition as much as, if not more than, oneself, and allow the recipients of what is imparted to achieve an intimacy that makes the tradition their own. Yet, a person should be careful to convey that having intimate knowledge does not mean having the authority to ignore the commandments. “Warm yourself before the fire of the sages, but be heedful of their glowing coals for fear that you be burned” (Avot 3:15).
Joshua ben Hananiah – praiseworthy is she who bore him
The second step is having a positive pedagogical relationship.
In his discussion of the commandment to “be fruitful and multiply,” Rabbi Hirsch expands upon the traditional understanding that its purpose is for the world to be “populated by people observing the commandments. (Sefer HaHinukh, 1). How, he asks, can the commandment to be fruitful lead to the proliferation of fulfilled commandments if it does not venture past parturition to encompass childrearing as well? He therefore redefines the commandment to include the requirement for parents to educate their children (Hirsch, 1997, 8:58). As such, education is the primary responsibility of the family and not of the school.
The educational aspect in childrearing begins almost immediately. Infants quickly learn how to get what they want. This in turn gives parents the opportunity to moderate their children’s desires so that they develop within the parameters of morality and Torah observance. Also, as children grow, parents must be aware of the impression they impart (Hirsch, 1997, 7:134), and cognizant of what their children take away from encounters. If parents are not actively involved in their children’s lives, no matter how engrossed in the performance of commandments and the study of Torah they themselves may be, their children will never be able to see their love of the Torah, simply because they are not shown it.
Recognizing children’s desire to emulate parents and their need for parental love and attention, Rabbi Hirsch suggests that the most effective pedagogical tool parents have is to include their children when performing commandments (Hirsch, 1997, 1:46). When parents show children how they live and envelop them in their daily routine, children can develop naturally in an environment where they feel safe and loved. Children easily see how their parents view life and what makes them happy and will eagerly mimic them (Hirsch, 1997, 1:49).
It is important to remember, however, that every child is unique and must be treated with individual attention. There is not one way to educate a child; each must be presented information in a manner to which he or she can relate. In reference to the proverb, “Educate the lad according to his way. Even when he grows old, he will not swerve from it” (Proverbs 22:6), Rabbi Hirsch makes the following comment:
The phrase “according to his way” has a twofold meaning: (1) taking into account the path your pupil would probably follow without your guidance, due to his personal disposition and such formative influences as time, place, family, social station, environment, occupation and associations with contemporaries, and (2) the path your pupil should follow, in the midst of all these probable influences, with the guidance you are in a position to offer him. (Hirsch, 1997, 7:283)
As proof for the need of particularized pedagogy, Rabbi Hirsch claims that Esau rejected his family’s way of life because of a failure in parenting (Hirsch, 2008, 559). He suggests that had Esau’s parents adopted an educational approach that was based upon his own strengths and weakness, rather than giving him the same type of education as Jacob, Esau would have matured into a different man. In other words, Esau was not an inherently bad person; only his negative traits were reinforced, since he was not given personalized instruction.
Once the primacy of parental pedagogy is recognized, “formal” education at school is no longer seen as an alternative to “home schooling.” Rather, the school serves as an educational complement to the home, where children are provided essential information that parents are unable to impart. The school cannot be the moral compass (Hirsch, 1997, 7:103); it can only reinforce the moral standards of its students’ parents during intellectual and spiritual study. This educational partnership, however, is not one-sided. Parents must also recognize the importance of insuring the intellectual development of their children.
In the words of Rabbi Joshua ben Hananiah, parents must recognize the tremendous role they play in their children’s moral and intellectual development. They should develop a close relationship with their children and a good working relationship with their children’s teachers so that each child can learn in a way that recognizes his or her individuality and is reinforced through continual involvement. If a child is not educated in a way that allows him or her to absorb both moral and intellectual knowledge, he or she may eventually reject the tradition, espouse evil passions, and become misanthropic, which will inevitably “remove him or her from this world.”
Yosi HaCohen – a hasid
The third step is to promote communal involvement.
Rabbi Hirsch frames the purpose of the Jewish people within a universal orientation, whereby its role is to promote moral rebirth via worldwide acceptance of God (Hirsch, 1997, 7:327). His idea of a hasid, accordingly, is one who never acts for his own sake, or does anything for his own benefit; but lives and acts only for his fellow men and for the goal of realizing God’s aims on earth (Hirsch, 1997, 4:302). If a person focuses solely on his or her own pursuits, whether material or even spiritual, he or she is not inclined towards cooperation. Rather, other people would, in essence, be competitors and only collaborators when it benefits personal interest. As a result, unity exists when interests are aligned, but hostility certainly develops towards those outside the group due to conflicting concerns (Hirsch, 1997, 3:135).
According to Rabbi Hirsch, to avoid self-centered cooperation and the instability it naturally entails, the Torah promotes individuality only when it is for the sake of the collective and not vice-versa (Hirsch, 1997, 6:3). The Torah does not enumerate the rights of individuals but rather their responsibilities. Therefore, Rabbi Hirsch advises that children be taught both the particular responsibilities of the Jewish people and their roles within the larger destiny of humanity. Only when taught how their double citizenship complements rather than contradicts each other will children grow up without thinking that they must choose one or the other (Hirsch, 1997, 8:325).
In the words of Rabbi Yosi HaCohen, it is not enough to say, “What is mine is mine and what is yours is yours” (Avot 5:13), settling on mediocrity and risking that one’s children develop contemptuous demeanors. Parents must teach their children to respect others and not to fear them, to engage with people of all types so to prevent being enticed by taboos later in life. At the same time, parents must make sure that their children do not lose sight of their particular roles as Jews as a result of taking for granted that they will not forget it. A way to reinforce this perspective is to inculcate that their activities have the proper intention.
Shimon ben Nathanel – who feared sin
The fourth step is to ensure that the universal perspective does not lead to assimilation.
If not put in the proper context, the universalist aspect in a Jewish worldview may appear to conflict with its particularistic expression, creating cognitive dissonance for the one trying to inhabit multiple worlds simultaneously. In reality there is only one world, and its bifurcation into secular and religious gives rise to inconsistent pedagogy and confused students. According to Rabbi Hirsch, “At schools where religious and secular knowledge will be cultivated in a well-integrated manner, the hearts and minds of the boys and girls will be set so firmly in one consistent direction from the very beginning that, as adults, they will be able to meet the challenges of life as truly educated Jews and as individuals of true Jewish education and culture” (Hirsch 1997, 7:5). Integration, however, cannot be haphazard. Parents and teachers must understand the moral and intellectual capacity of their children in order to skillfully balance between exposing them to potentially harmful influences too early and sheltering them to their detriment (Hirsch, 1997, 7:316.
Our fear is not that our children will interact in a non-Jewish environment, but rather that we will lose our children to it. As Rabbi Hirsch eloquently states, “The danger facing us lies not in living a life mingled with the lives of the other nations, but in mingling ourselves with the other nations in forgetting and surrendering the unique position and obligations that distinguish us from the others” (Hirsch, 1997, 2:308). The only way for children to see that being Jewish and being part of the greater society is not at odds is to appreciate that pursuing both a career and a Torah education is not mutually exclusive (Hirsch, 1997, 6:15). It is important to show them examples of proud Jewish professionals whom they can emulate. Let not the universalist aspect of Judaism be ignored for fear of assimilation; rather, we should prepare students to be able to retain a strong Jewish identity when they enter the broader world (Hirsch, 1997, 2:310).
Because Jews are such a small minority, Torah education can easily lead to intellectual dogmatism, hoping that such would protect it from potential diminution in favor of other sources of knowledge. When this occurs, not only does the communication of Torah values to those outside the scholastic circle become difficult due to the lack of a common medium of expression; also, any knowledge outside the traditional cannon is regarded as unnecessary or worthless (Hirsch, 1997, 2:247). This one-sided perspective may ultimately hinder Torah education in the long run. If Jewish identity is based on positive self-definition and not on demarcated lines of difference, secular education need not be feared. Rather, says Rabbi Hirsch, it may add substantial new insights and dimensions that enrich religious training (Hirsch, 1997, 7:88).
In the words of Rabbi Shimon ben Nathanel, children must learn that engaging in worldly pursuits does not necessarily entail living outside the parameters of a Jewish identity. Even when outwardly focused, they must consider the consequences of their occupational undertakings on their adherence to a Jewish way of life. Parents and teachers must properly prepare them with both the professional skills and the moral fortitude to succeed as proud Jewish members of society when they set out to create lives of their own.
Elazar ben Arakh – an ever-strengthening spring
The fifth step is to promote self-actualization as a Mensch-Jisroel.
Once a child has gone through all the previous stages of education, he or she must be encouraged to develop independently to become what Rabbi Hirsch calls a Mensch-Jisroel. Recognizing his obligations as a member of the greater society and the particular role conferred upon him as a Jew, the Mensch-Jisroel becomes the ideal of both. His sense of humanism is as strong as, and develops from, his pride in Judaism.
The more the Jew is a Jew, the more universalist will be his views and aspirations, the less alien will he be to anything that is noble and good, true and upright in the arts and sciences, in civilization and culture. The more the Jew is a Jew, the more joyously will he hail everything that will shape human life so as to promote truth, right, peace and refinement among mankind, the more happily will he himself embrace every opportunity to prove his mission as a Jew on new, still untrodden grounds. The more the Jew is a Jew, the more gladly will he give himself to all that is true progress in civilization and culture – provided that in this new circumstance he will not only maintain his Judaism but will be able to bring it to ever more glorious fulfillment. (Hirsch, 1997, 6:123)
The Mensch-Jisroel does not perceive an unstable equilibrium between traditional Jewish and other forms knowledge, or between life at home and in the street. He understands that he is only unique in terms of the details of his vocation; in terms of ultimate purpose, he knows that everyone is directed towards the same goal (Hirsch, 1997, 8:6; 8:9).
To promote self-actualization, it is not enough to provide children with information, without giving them the tools to extract principles and applications for themselves. Parents and teachers must teach them how to research and contemplate issues in a thoughtful and sincere manner. Only then can children self-reinforce what they were taught and apply it to new situations (Hirsch, 1997, 7:290).
In the words of Rabbi Elazar ben Arakh, true education is to prepare a student to engage life self-sufficiently, having not only information for proper living but also the ability to employ it in new situations. As the culmination of all previous stages, the student is now able to impress upon his or her heart the good way to which one should adhere, self-reinforce it, and protect it against potential antagonists. He or she is able to self-actualize as a Mensch-Jisroel and recognize the true vocation regardless of which occupation he or she chooses in the future.
Eliezer versus Elazar – a question of priorities
Caveat – Jewish education cannot be successful unless its foundation is secure. However, once the foundation is firmly established, it is not enough. Proper education must strive to promote self-actualization as a Mensch-Jisroel.
The success of our children’s education will always be determined with one eye on the few that excel and the other closely scrutinizing its influence on the rest. While self-actualization is the ultimate goal, the foundation has the greatest affect on the majority. With this perspective in mind, Rabbi Hirsch writes,
If we were forced to choose between the one or the other, then as Jews, we would have to forego all the intellectual advantages that could be obtained only at the sacrifice of the Jewish spirit of our children…If we were compelled to choose, we would have to say: Judaism comes first, and general education only thereafter. (Hirsch, 1997, 7:19)
As Rabbi Hirsch says, however, we are seldom forced to focus exclusively on the first level of our children’s education. We can give our children and students more than just the passive ideal of preservation with a potent fear of future dissolution. We can give them the ability to continually grow with hopes that they become ever-strengthening springs.
The challenge of contemporary Modern Orthodox education is not the content of the curriculum but rather the manner in which it is treated. The inability to reach those who have valid questions is due to the fact that the compartmentalized curriculum creates parallel systems of discourse which are not compatible. Through Rabbi Hirsch’s integrated pedagogical approach, Modern Orthodox education may find a way to create a synthesis that is both stable and coherent. Furthermore, Rabbi Hirsch’s educational theory reminds us that more important to shaping a child’s view than any book or lecture is how we, as parents and educators, approach Judaism in our lives. Our actions speak much louder to more attentive ears than any textbook ever can.
References
Angel, M. D. (2008). Reflections on Torah Education and Mis-Education. Tradition (41)2.
Breuer, M. (1992). Modernity within Tradition (trans. Elizabeth Petuchowski). New York: ColumbiaUniversity Press.
Carmy, S. (2004). Forgive us Father-in-Law, For We Know Not What to Think. Jerusalem: ATID.
Feldman, N. (2007). Orthodox Paradox. The New York Times Magazine. July 22.
Hirsch, S. R. (1962). The Pentateuch: Deuteronomy. London: Judaica Press.
Hirsch, S. R. (1967). Chapters of the Fathers. New York: Feldheim Publishers.
Hirsch, S. R. (1997). Collected Writings (Vol. 1-8). New York: Feldheim.
Hirsch, S. R. (1975). Horeb: A Philosophy of Jewish Laws and Observances. London: Soncino.
Hirsch, S. R. (2005). The Hirsch Chumash: Shemos. New York: Feldheim Publishers.
Hirsch, S. R. (2008a). The Hirsch Chumash: Sefer Bemidbar. New York: Feldheim Publishers.
Hirsch, S. R. (2008b). The Hirsch Chumash: Sefer Bereshis. New York: Feldheim Publishers.
Hirsch, S. R. (2008c). The Hirsch Chumash: Sefer Vayikra II. New York: Feldheim Publishers.
Lamm, N. (2007). A Response to Noah Feldman. The Forward . August 2.