<HTML>In teaching "difficult topics" there is a basic premise I begin with which
is important in our post-modern moral relativist age.
1. Our texts are sacred and wise and when things don't make sense its
OUR problem to make sense. The Torah and Talmud serve as a foundation
for our belief in every country, at every time -so some issues will be
easier to understand within the context of the mores of different periods
2. Some concepts will be difficult for teenagers to understand in terms
of their own moral and cognitive development. And just as they know that
there were issues they could not accept when they were three years old,
which they can now understand better, there are tough issues in the
Torah whose complete development may beyond the scope of a class, but
it may make better sense as they get older.
Times change, people change, mores change; but our Law is a constant
which because of our reverence and study and adherence has been our
anchor and sustenance.
re: Sotah specifically -"al regel achat.."
a. In terms of the pshat -I would tell the class to imagine a situation
that they were falsely accused of a serious crime and everyone was angry
at them and lots of people stopped talking to them, etc., but they only
had their word against the accuser. Sotah provides the woman with an
absolute proof of her innocence. Also, from the husband's point of view
once he put his wife through this ordeal he could never divorce her.
If he does not want to live with her, divorce is relatively simple.
If there are "other issues" bothering him, he can divorce her. So
the step he is taking also has significant consequences for him as well.
Also, true the woman has her hair uncovered and there is shame in the
process -but look at what happens to the name of Hashem! This is the
only place we are commanded to erase the shem Hashem. This lends great
seriousness to the process and the "disrespect" shown to Hashem in
this process is even greater than to the woman.
b. Torah shba'al peh - This sugiyah must be supplemented by the relevant
passages. E.g. the husband had to warn the wife first with two witnesses,
the husband or wife could stop the process at any time; the wife could
refuse to drink by giving up her ketubah, etc. Most importantly,
Already in Mishnah Sotah 9:9 we read that the law was abolished because
there was too much adultery.
c. Historical context -what societies during Biblical times did with
suspected adultery; also the interesting fact that Queen Helena
commissioned a golden plaque with the "alah" written on it. If this
was perceived as so shameful during her time, why would she have done
this?
Da'at Mikra is a terrific resource when dealing with these issues (and
"bichlal" in preparing lessons.
A final thought -Most of the difficult areas to teach and understand
are connected to sexuality and family life (mamzer, get, agunah, isha
y'fat to'ar). I believe because issues of sexual temptation were and
continue to be one of our weak areas ("ein apitropos l'arayot"). Any
newspaper, many films and music just prove the point easily. The
loyalty of husband and wife to each other and the stability of family
life to raise happy well adjusted children are tremendously important.
When things are "hefker" many individuals suffer and society suffers.
These issues need further examination and development and I think it
especially important that as mechanchim of orthodox students who live
in a society where they are barraged with images and ideals which are
antithetical to our values - we must be very good at what we are trying to
teach.
A final word -there was a posting [on the Jewish Educators list
"Interjed". Shalom] questioning the need for another Jewish education
list. Obviously it was by someone who has not read this list. I receive
several of the current Jewish education lists and there has been nothing
that has come close to discussing issues relevant to teaching in dati
schools. E.g. one of the "hot" issues on one of the lists were curriculum
guides for the film, "Prince of Egypt" OY!
Barbara Freedman
Hebrew Academy</HTML>
