The written legacy of Nechama Leibowitz, in her gilyonot and books, has served and continues to serve as the basis for Torah study for many serious students of parashat hashavua, Tanakh, and parshanut. Her teaching methodology, as experienced by one of the authors of this article in 1988-89, in her weekly classes in her apartment in Jerusalem and in her weekly shiur at the Gruss Kollel, served as a model for how to teach Torah. Certain elements have been adapted, but we have found that her principle of encouraging independent thinking and individualized feedback gives students in middle school a personal connection with the text and empowers them to continue in their Torah study with positivity and self- assurance.

A number of years ago, when I was teaching the sections in Genesis about Abraham and Sarah to a girls’ middle school class, one of my students raised her hand and said, “I don’t like how much is missing in the Torah.” I asked her what she meant and she replied, thinking like a typical middle schooler, “Like, what did Abraham and Sarah talk about at night when they were just sitting around their tent?” After responding facetiously that Sarah probably asked Abraham what he thought about her new burka, I took the moment to answer the class seriously. This was a wonderful opportunity to deeply introduce my students to midrash as one way to fill in the “blanks” in the Torah text, to delve into the “spaces” in the text, and to teach us moral messages with which to inform our own lives.

In the introduction to his book Who Knows Twelve, Rabbi Berel Wein explores a troubling phenomenon: the growing disconnect between the Jewish people and their sacred texts. Whatever the causes for its decline may have been, many Jewish day schools today are attempting to reinvigorate the study of Tanakh, recognizing its fundamental role in Jewish identity and education. Maimonides codified the necessity of studying Tanakh in Hilkhot Talmud Torah (1:7), asserting that it is a crucial component of Jewish life. Today, there is a growing recognition of the need to revive these ancient texts, which hold profound significance for Zionism, community, ethics, spirituality, identity, and much more. One noteworthy example of this revival is the Barkai educational system, developed in Israel by Rav Dan Be’eri more than 40 years ago.

In my years of teaching Neviim and Ketuvim, one of my overarching goals was for students to gain an appreciation of why specific commentaries approached the same text differently. I spent significant time on both peshat and derash approaches, highlighting the strengths and weaknesses of each interpretation’s handling of textual issues. One experiment with introducing sod resonated deeply with some of the students and complemented the other work we were doing. I share that experiment here. Sod (literally, secret) is a mode of hermeneutical interpretation that sees the characters and storyline as being symbolic of fundamental themes. Although definitions of sod usually include mysticism, the relation to Kabbalah is only that sod reflects an interpretation that directly addresses giving insight into our relationship with God.

We read the Bible with the understanding that many of the characters described are our heroes, our Jewish archetypes. We pore over every action, every word, for insight into their thought and character, insight that can inform the same in us. These are not dry annals of the lives of figures from the distant past; these people are as alive today as we are—alive within us, within our synagogues and culture, because we study them so intensively and know them so intimately. Each of us knows the stories so well, that we know what happens between and behind the words.What is a Hero?But what does it mean to consider them heroes? In what sense does, or doesn’t, the Bible portray them as such? And more importantly, how does the Bible express what a hero is, and what makes someone heroic?

Jewish tradition holds Torah teachers in high esteem, viewing them as more than just conveyors of knowledge. They are seen as spiritual and moral guides, shaping the character and identity of their students. In The Lonely Man of Faith, Rabbi Soloveitchik emphasizes that the role of the Torah teacher goes beyond intellectual instruction; they facilitate a divine encounter, guiding students toward a deeper connection with God. The Talmud (Bava Metzia 33a) elevates the honor due to a Torah teacher above even that of one’s parents, as the teacher introduces the student to the “world to come” through their instruction—a profound form of giving life. These texts paint a picture of the Torah teacher as a builder of Jewish identity, imparting values that help shape a student’s character and moral foundation.

Tanakh is the story of the Jewish people. This basic component of our identity and our tradition has tremendous spiritual and educational power which, unfortunately, is often untapped. In the following essay, we aim to show how this idea of Tanakh as the grand narrative of the Jewish people can be developed into a powerful educational opportunity. In tapping into Tanakh’s central narrative feature, we are not merely making Tanakh more interesting for our students. Since the times of Moses, the Jewish people has known that a good story does more than just pique an audience’s interest. In the words of Rabbi Sacks, “The Israelites had not yet left Egypt, and yet already Moses was telling them how to tell the story. That is the extraordinary fact. Why so? Why this obsession with storytelling?