Tasty Medicine

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Chanukah MiLashon Chinuch

I would be remiss if I didn't mention something about the fact that the Shoresh of the word Chanukah is Chinuch. 

What can we learn from this? Please let us know!

Quickly, I always thought about the fact that Chanukah means "dedication." Similarly, good Chinuch requires dedication. It is a process. It isn't something that happens overnight. Real Chinuch may not happen over eight nights, but I think the eight nights remind us of this process. Also, it is not enough for us to light the flames, we must ensure that they have enough fuel to last a certain amount of time.

I'm sure that there is much more to discuss. Please share!

Post? More Like Compost!

Check this article here from the New York Times Magazine.

What say you?

This guy brings a lot of nice ideas, but perhaps the "zero tolerance" policy is working. Are we so certain that "good teasing" is worth enough to allow teasing to run rampant possibly causing damage?

As MiChanchim, should we lean more toward the "zero tolerance" policy because of possible concerns of Lashon HaRa/Ona'as Devarim and because we try and adhere to a higher standard of Bein Adam LaChaveiro?

Parshat VaYeishev

Rashi at the beginning of Parshat VaYeishev notes that, "Bikeish Yaakov LeiSheiv B'Shalva, MiYad Kafatz Alav Rogzo Shel Yosef." Yaakov was ready to settle down after all of the crazy events that had occured to him in his life. Running from Eisav, dealing with Lavan, the Dinah in Shchem story, and others had taken their toll, and he was ready to live out his life peacefully. When Hashem saw this attitude of Yaakov, he immediately began the chain reaction that would lead to Mechirat Yosef. Hashem knows that the Tzadikim will enjoy Olam HaBa in the future, they shouldn't get to enjoy Olam HaZeh too.

Rav Moshe Feinstein notes that this is a very strange idea. First of all, why shouldn't Tzadikim also live peacefully in this world? Secondly, the Gemara (Horiyot 10b) seems to say that Hashem doesn't mind if Tzadikim get Hanaah in this world. What does all of this mean?

Rav Moshe explains the whole story a little differently. He explains that Yaakov wanted to settle down in regards to Chinuch and Limud HaBanim. He figured that at this point they were old enough and had been influenced by being raised in his home that they were all Tzadikim. Once Yaakov let down his gaurd in regards to being MiChaneich his children, the events leading to the sale of Yosef began immediately.

Rav Moshe notes that one can never stop being MiChaneich one's children or students even if they are older and even if they are all Tzadikim and Talmidei Chachamim. Even in such instances a father/teacher can never be Meisiach Daas about properly educating his children/students in Torah and giving them the Tochacha and Eitzot they need to be successful.

The job of MiChaneich, be it professional or parental, never stops.

Title

Well, this is unfortunate.

"We have to create situations where it's easy for kids to do the right things,"
he added. "We need to create classrooms where learning takes on more importance
than having the right answer."

So, how do we do this?

There seems to be a few major reasons for this increase:

The competition is greater, the pressures on kids have increased
dramatically

They have opportunities their predecessors didn't have [to cheat]. The
temptation is greater

93 percent of the students said they were satisfied with their personal ethics and character, and 77 percent affirmed that "when it comes to doing what is right, I am better than most people I know."

Back

Long time no post. Apparently, I teach full time also. Who would have thunk?

The new edition of Kol HaMevaser (the YU Commentator insert) is dedicated to Jewish Education. Check it out here.

Drinking in front of students

A fellow educator and I were debating whether or not teachers should ever drink alcohol in front of their students. On the one hand, it might be a good opportunity to model for our students how to drink responsibly and in moderation - moderation being an important principle to teach. On the other hand, we might simply be validating drinking in the eyes of the students, especially if they don't pick up on the subtlety of our moderate alcohol consumption.

Might it matter what the context is? Is it different if it is in the teacher's house? School sponsored event vs. personal event? Religious event?

I have some thoughts on the issue, but would love to hear some other perspectives.

More Eisav & Yaakov

The following is from Rav Shimshon Raphael Hirsch's essay "Lessons From Jacob and Esau" that appears on pages 319 – 331 of his Collected Writings VII. This volume deals with his thoughts on Jewish Education.

Down to our present day we have been able to observe the disastrous consequences of a one-sided approach to the unique task of being a Jew. Many a son of a pious talmid chacham has been totally lost to Judaism because his father insisted on training him to become a talmid chacham without considering whether his personality and inclinations truly lay in that direction. Thus he is exposed to Jewish life in only one context: that of a quiet existence of study and meditation for which he has neither talent nor desire. What attracts him instead is the busy, colorful life of the world outside. But as a result of the narrow view of life in which he has been trained he gets the impression that in order to participate in the active, variegated life for which he yearns, he must give up his mission as a Jew. He consequently abandons his Judaism in order to fling himself into the maelstrom of excitement and temptations offered by the world outside.

The story of such an individual might end quite differently if only, instead of forcing him into the mold of a talmid chacham, his father would raise him from the very beginning to become a man of the world who, at the same time, is faithful to his duties as a Jew; if only that father would teach this son that the activities of the world outside, too, have their place in God's plan, that it is possible to preserve and to demonstrate one's complete loyalty to Judaism even as a sophisticated man of the world. He should make his son understand that, as a matter of fact, many, if not perhaps the most important, aspects of Jewish living are intended primarily to be practiced amidst the conditions and aspirations of everyday life, in the midst of the world and not in isolation from it. He should make his son understand that the Taryag Mitzvos are not meant to be observed in the klaus [Judeo-German equivalent for a small synagogue. (Ed.)] or in the beth hamidrash but precisely in the practical life of the farmer or the public-spirited citizen. If only that father would make it clear to his son that the spirit and the happiness of Judaism are just as accessible to a Zevulun "in the world outside" as they are to an Issachar "in the tents." Who knows whether that son might not stand by his father's deathbed and gently close his father's eyes as a loyal, pious Jew?

[I saw this quote here]

Parshat VaYiShlach

In Parshat VaYiShlach, Yaakov prepares himself for his upcoming meeting with Eisav. This was the same Eisav who had been chasing Yaakov to kill him. The Torah talks about Yaakov’s three-pronged plan of preparation; prayer, gifts, and battle. In Yaakov’s prayer (32:12), Yaakov asks of Hashem, “HaTzileini Na MiYad Achi MiYad Eisav,” save me please from my brother from Eisav. The Beis HaLevi points out the obvious redundancy. Once Yaakov asks Hashem to dave him from his brother, we know that is talking about Eisav! What’s the deal?

The Beis HaLevi answers that Yaakov understood that there were 2 different dangers. Eisav represents the threat of war and physical destruction. My brother represents the threat of friendship and assimilation. Yaakov feared both. He had no interest in trying to be friends with Eisav, he wanted to be left alone.

We find this idea later on in the Parsha as well. The Pasuk (33:18) says, “VaYiChan Et Pnei HaIr,” and he encamped in front of the city. The Midrash comments that it was Friday afternoon and Yaakov made an Eiruv Techumin. A similar Midrash says that Avraham Avinu kept the entire Torah before it was given, even Eiruv Tavshilin. The Meshech Chochma comments that these two Eiruvin give us insight into the character of Avraham and Yaakov. An Eiruv Tavshilin represents having guests. The Gemara (Beitza 21a) explains that an Eiruv Tavshilin only works because since guests may come the food is considered to be for Yom Tov. This is Avraham Avinu, looking for guests and looking outward. Yaakov though is looking inward. He knows that he is raising the Shvatim who are the future of Am Yisrael. Therefore, he must decide how to engage with the world. Yaakov makes an Eiruv Techumim, he sets boundaries, he says I will go no further.

There is no coincidence that this idea comes to us just a short while before Chanuka. It is on chanuka when we remember how the Jewish people lost their balance. They Hellenized almost to the point of disrepair. If I weren’t for the few Chasidim and the Maccabees who stood up to maintain the balance, we would have been spiritually extinct.

No doubt, there is a delicate balance as to what we let in and what we don’t let in from the outside world. Every body must decide for their family and themselves as to what the boundaries are. The task is to strike that balance between the Midah of Avraham Avinu and the Midah of Yaakov. As MiChanchim we and our students' must help our students strike this balance.

You Tube

Any way we can integrate these kinds of ideas for Judaics?

Math is very process oriented so it may lend itself to You Tube Tutoring a little more than breaking down a Gemara. However, most MOdox schools learn the same Masechtas, Prakim, and Sugyos. Perhaps we could find a way to You Tube Tutor these main Sugyot for the students who need.

Any suggestions?

Certificates & Degrees

This recent article by Malcolm Gladwell (Tipping Point, Blink, Outliers) discusses how, in theory, it is near impossible to determine who is going to be a good teacher. This obviously makes hiring teachers much more difficult. He likens it to NFL scouts looking at College level quarterbacks. Here too, because play in the NFL is a completely different game, it is hard to say whether a successful college quarterback will make it in the NFL.

I didn't love the article. There was way more football than there was teaching. As well, he doesn't really offer a concrete solution to this difficulty. However, I did like the fact that he argues that additional degrees won't necessarily make a better teacher, and therefore should not be required when schools look to hire.

Something to think about.

Besta Zach

Here’s a question that came up in the Teacher’s room today. What do you think?

Does knowing more Torah make someone a better teacher?

Meaning, obviously, knowing a ton of Torah doesn’t automatically make someone a good teacher, but can it make him or her a better teacher.

If we were to take a teacher with all of their pros and cons and then a replica of that teacher with the same pros and cons plus more Torah knowledge, would the replica with the Torah knowledge be a better teacher or not necessarily?

Why or why not?

"Thriving!"

Maybe this should be a comment on that previous post about the economy. But, I don't really know the rules of blogging, so I'm just going to make it a new post.

This is reassuring.

Higher Educating

This is not a particularly new article, but it is a new blog. So, I decided to put it up here to discuss.

1. Should I be honored, as a Jew, or afraid?

2. As a Judaics studies teacher, how can I provide my students with the requisite tools to thrive religiously in one of these schools that will be knocking down the doors to get more students.

YU and Touro watch out, there's competition on the rise!

Economics

Because of the economy, everyone is feeling the pinch. No doubt, schools are in a tough place too. Reports claim that Harvard has lost over 8 Billion Dollars. Public and private day schools are being greatly effected as well.

A few points to consider:

1. A lot of the funding that schools may lose will most likely be taken from programming before academics. As teachers of Judaic Studies, many of our goals, are hopefully affective. We hope to engender certain feelings and attitudes toward Torah, Mitzvos, and so on. Although this isn’t always the case, a lot of the affective is developed outside of the classroom. It takes place on the Shabbatons, at the Rebbe’s house on Chanukah, or over a bowl of Chulent at Mishmar. As we lose funding for many of these programs it may make many of these events less desirable making these affective goals harder to achieve.
2. It’s possible that the lack of funding is not the only problem we will face because of the economy. What else should we worry about?

We have to think of ways to make sure to protect our schools, as much as possible during these tough economic times.

Any creative ideas?

Parshat VaYeitzei

Rashi (28:11) points out that Yaakov stopped at Yeshivat Sheim V’Eiver for fourteen years on his flight from Eisav to his uncle Lavan’s house in Aram. (By the way, check out the world famous Emes L’Yaakov for a very interesting Chinuch point on this very idea. Why did Yaakov go to this Yeshiva?)

This seems to be a strange stopover at first glance. How would the Torah that he received at Yeshivat Sheim V’Eiver contribute to his survival and success in the house of Lavan, the master liar and cheat of his generation? To meet Lavan, Yaakov probably would have been better suited to train in different forms of legal, commercial, and worldly pursuits. Studying Torah is nice, but how does it prepare one for the real world? This question is heard today in thousands of Jewish households and is a most vexing one. Our world today is one of Lavan compounded. How does Torah study and Torah knowledge help us in solving our problems and difficulties, in facing down our enemies?

Yet, we find that on the whole Yaakov was quite successful in the house of Lavan. He acquires his wives there and his children are born and raised there. He becomes extremely wealthy in spite of all of Lavan’s efforts to cheat him out of his just payments and wages. What courses of study did he take and master in Yeshivat Sheim and Eiver that enabled him to so succeed?

Rabbi Berel Wein answers by challenging us to reassess the hopes and goals of a Torah education in one’s life. Most people, especially those who view it from the outside looking in, think that Torah education is purely a matter of material covered, of knowledge of facts, of understanding complex and difficult Talmudical concepts and statements. In truth it is all of this, but it is also much more. A proper Torah education, a study course at Yeshivat Sheim V’Eiver, is meant to impart life-long values and a worldview in which to fit the events of one’s life in a proper and moral fashion. One has to learn how to deal effectively with Lavan, but one also has to be very cautious not to become Lavan in the process.

Self-defense and protection of one’s own interests is part of the Torah value system. But pleasantness, sensitivity, faith in Hashem’s justice and promises, and a willingness to tolerate and accommodate others (even unpleasant others) are also a part of the value system of the Torah.

Yaakov entered Yeshivat Sheim V’Eiver to absorb the Torah value system that would allow him to survive in the house of Lavan. One of the most difficult tasks that face Jewish society today is to remain a kingdom of priests and a holy people even when struggling with the Lavans of the world for our very existence. Our schools have to teach Torah values and not be satisfied merely with knowledge, grades, and test scores.

(I saw this idea on the Torah.org site)

Chesed Hours Revisited

Check this link Here to read a recent very interesting article in the New York Times (which was in the Fashion and Style section if you are wondering why you missed it). It came out right before Thanksgiving this year as many High School students will run out to try and "get some hours" to meet their annual Community Service requirement.

The article addresses many of the concerns that I had even back when I was in High School, but especially now that I teach.

BUT critics say that what started as a dignified attempt to instill a sense of noblesse oblige in high school students has devolved into an unseemly obsession with hours — not counting the ones that parents spend chauffeuring teenagers to soup kitchens. When students are in a panic over how to fill their hours, it leads to a debasement of community service that mistakes quantity for quality, these critics say. It also can prompt some teenagers to exaggerate their deeds, or, in the case of those from wealthier families, simply to buy their hours.

The system itself is also always extremely shady. I remember, and see currently, "Hour Deals," where the coordinator will give students extra hours to go to an even that is "especially important." Counting travel time usually serves as an incentive for "big events," but for regular oppurtunities It doesn't. There is no real way to determine if students did what they claim they did for as long as they say they did. There are no clear cut definitions as to what is considered community service/Chesed. Babysitting for teacher's during Conferences is Chesed, but regular Babysitting isn't.

What are the goals of the requirement? Is this program a mere formality? Do we expect them to recognize the importance of doing Chessed? Is the current setup of our schools' systems encouraging this or are kids just running out to find their hours? Is this a "forced altruism," or a "broadening of students' horizons?" Are we banking on MiToch SheLo Lishma BaLishma/Acharei HaPeulos Nimshichu HaLevavos?

I liked the idea of assigning a big task for each "naturally formed communities," like sports teams or school clubs.

How do we improve, what could be, a really nice requirement of our students?

Let the Games Begin

I once heard Rav Mordechai Elon share the following idea. At the time I already had planned on going into Chinuch. His beautiful words not only inspired me further, but they also removed many of my fears about the job.

In Parshat Lech Lcha (12:5) the Torah tells us that after Avram received the command of Lech Lcha he immediately took Saray his wife, Lot his nephew, and “Kol HaNefesh Asher Asu V’Charan.” Who was this? Many of the Mefarshim, for example Rashi (DH Asher Asu V’Charan), explain that these were the people who Avram and Saray had successfully been MiKareiv to the ideas of monotheism. The Peirush of Chizkuni on this spot has an unbelievable line. Chizkuni writes “Kan HiTchil Matan Torah,” here begins Matan Torah.

Similarly, there is a Gemara (Sanhedrin 97a) that says that the 6000 years of the world can be split into three sections. The middle 2000 years are referred to as Torah. Rav Elon noted that these years started at this very point of Avraham’s life.

Rav Elon was troubled with these ideas though. Granted, Avraham had a great role in spreading and teaching “Torah” (or whatever it was before the Torah was given), but there were people before him! We know that Sheim and Eiver were Roshei Yeshiva. The Midrashim talk about the Tzidukut of Chanoch and Metushelach. Why didn’t Matan Torah begin with these great scholars? Why don’t the 2000 years labeled as Torah begin with these people? What was it about the Chinuch of Avraham that we consider him the beginning of Matan Torah?

Rav Elon pointed to a Chasam Sofer (Toras Moshe B’Reishit 18:17-18) in order to help us understand. The Psukim there record how Hashem deliberated over whether he should inform Avraham about Sdom’s imminent destruction or not. “HaMiChaseh Ani MeiAvraham,” can I keep this hidden from Avraham? This is a very interesting episode for many reasons. The Chasam Sofer asks why Hashem was hesitant and what subsequently made Hashem change His mind. The Chasam Sofer writes, amazingly, that Hashem felt that Avraham was not on a high enough level to receive this Nevuah. Why is this so? Avraham had spent so much time being MiChaneich and MiKareiv, that his own personal growth was stunted. He should have been on the level, but he sacrificed his own growth in order to influence others. Hashem eventually decides to tell him anyway because He is cognizant of the reasons for Avraham’s shortcomings. The reason Avraham isn’t on the level is because he sacrificed for others. This is what the next Pasuk tells us, “Ki YiDaativ L’maan YiTzaveh Et Banav V’Et Beito Acharav V’Shamiru Derech Hashem LaAsot Tzedakah U’Mishpat,” For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Hashem, to do righteousness and justice.

Rav Elon explained that true Chinuch is only when the MiChaneich is so dedicated that they are even willing to sacrifice (to an extent) their own personal growth in their Avodat Hashem. As they told us in our Semicha classes, “If you want to learn a lot of Torah, be an actuary, not a Rabbi.” We dedicate ourselves wholeheartedly to the cause and lose focus on ourselves to a certain degree. This, Rav Elon, argues is real Chinuch.

This answers our original questions. Real Chinuch only began with Avraham Avinu. While Sheim and Eiver may have been tremendous Roshei Yeshiva they did not have a lasting affect on the people of their generations (the Dor HaMabul and the Dor HaPilaga). Metushelach and Chanoch as well. The 2000 years of Torah only begin with Avraham who is so dedicated that he will even cause himself to lose out. This is where Matan Torah begins.

It’s hard, at times, for me when I think about the amount of learning I do now in comparison to my years in Yeshiva. I find that my Kavanah is lacking when I Daven with students. However, I realize that real Chinuch, real Matan Torah requires this sacrifice.