For as long as humans have been capable of higher thought, we have been asking, “what is our raison d’être?” The answer to this question may seem elusive, especially as one could posit as many answers to this question as there have been humans to ask it. Nevertheless, there are some reasons for existence that are universal to the human experience:
To be human means to be in a constant state of change.
On a purely physiological level, we are constantly changing; our skin cells are sloughing off; the keratin is building up our nails; cells are dying and being replaced every second of every day. On the psychological level, we are also changing all of the time; every experience we have layers memory into the brain that has the potential of becoming a part of our emotional matrix. We are changed by the callous word that wounds us on an already difficult day as well as by the kind word that stays with us because of its sincerity. On a spiritual level, we are changing; every decade, every year, every day we become more this/less that. We reconsider the morals and values that have brought us to bad moments and good moments and we make changes - some small, some big, some consciously, some subconsciously. If we are lucky, these changes help us grow into healthier and happier people.
To be human means to be in relationship with others.
Unlike most other animals, humans are desperately dependent on others for years after birth. This creates in us strong feelings of familialism as children which develops into communalism, tribalism, nationalism, etc. as adults. At times, this interdependence is problematic; especially when it creates divides between “us” and “them”. But most of the time, our interdependence is what makes life worth living. We tend to find more meaning when we are in service to others and to the community; more meaning leads to more contentment; more contentment makes for a happier and healthier life.
To be human means to struggle with finitude.
One of the primary burdens of human existence is our understanding that the infinite exists yet we are confined to a finite existence. The reality of finitude breeds in us discontentment, anger, sadness, resentment, etc. “I want to live forever!” “I want to know everything!” “I want to have everything!” Yet, there are obvious limits to our ability to live forever or know everything or have everything. Knowing that there are always more possibilities is absolutely frustrating. (Although, the endless list of possibilities that frustrates one person may not be the same list that frustrates another; nevertheless each person has some aspect of finitude that weighs on them.) On the other hand, through finitude, we are inspired and encouraged to more: to learn more and build more and love more and heal more. Finitude is the reason we want to live longer and have children. Finitude is the reason we further our education and run for office. Finitude is the reason we strive and push and try.
The Reason for Being
All humans throughout time and space must deal with the reality of change, interdependence, and finitude at some point in their life and in some way, shape or form. Judaism helps us shape these realities into good. Judaism teaches that humans were created to be partners with God in making the world better. The betterment of the individual is second to the betterment of the whole. That is, except when the betterment of the individual is also the betterment of the whole. Therein lies the secret to life: to strive for “we” focused betterment that makes my life better as well!
Learners & Learning
The most basic theory of what it means to learn is the process of gaining knowledge through study, instruction, or experience. In many ways this definition is very straightforward. By late elementary school, the vocabulary in this definition should be understandable and the phrasing isn’t particularly convoluted. Therefore, it is reasonable to suggest that most people would look at the definition above and find no complications. Perhaps, however, this definition is more complicated than one might initially think. While one could parse every word for intricacy and nuance, most of the words in this definition should be allowed to stand without much discussion. However, there are two words here that should throw a wrench in the supposed simplicity of what it means to learn.
The first word to challenge the simplicity of this definition is gaining. In the modern era, people have accepted the assumption that to learn is to gain knowledge. Like the sculptor who works in clay: before they begin, there is nothing. In order to create their masterpiece, they must add the material for the sculpture to have form. And, in truth, learning often comes out of the process of adding material to create the form - otherwise known as gaining knowledge. However, that is not the only way that learning can unfold. In fact, one might learn in a manner that is more similar to the sculptor who works in marble. Faced with an already existing marble slab, this sculptor must chip away at all of the bits that do not belong to the final form. Learning, as well, can come from this process of removing bits and pieces that don’t serve the individual in order to hone a skill or understanding that is worthy of maintaining. Some may prefer to call this “unlearning.” Nevertheless, the process of unlearning is as much a part of learning as gaining is.
Even more complicating than gaining, is the word knowledge. When most people think about knowledge, they think about reading, writing, and arithmetic. They think about lecture halls and discussion groups and theses. They think about classical education and curricula and standardized testing. Knowledge, however, is so much more than merely book learnin’ and school. In Torah, we learn that knowledge is wisdom (the classic notion above), and understanding (which Torah defines as an emotional form of knowledge), and experience (which Torah equates with hands-on activities). When the idea of knowledge is recast as also including understanding and experience, the notion of gaining knowledge becomes so much more than just the goals in the standard lesson plan.
Learning, therefore, is more than simply the process of gaining knowledge. Learning is the process of adding to and taking away from one’s range of wisdom, understanding, and experience. Ideal learning compels the individual to add or take away from this range of wisdom, understanding, and experience in order to transform oneself in meaningful ways.
Similarly, there is a basic theory as to what is teaching: to teach is to give someone knowledge. In light of the complications, already discussed, around the basic theory of learning, an elevated theory of what does it mean to teach should say:
To teach is to guide someone through a process of adding to or taking away from their range of wisdom, understanding, and experience with the hope of helping them transform in a meaningful way.
Following this elevated theory of teaching requires a bit of discernment on the part of the one in the role of teacher; is this a moment of adding to or taking away? Should the learning lean towards wisdom or understanding or experience? How can the other ways of knowing be explored at this time as well? What could meaningful transformation look like? Not every person stepping into the role of teacher is capable of sculpting marble AND clay. Someone who is wonderful at guiding another through understanding may not be the best experiential guide. Speaking to all of the ways of knowing in the same instruction is incredibly challenging for the best of teachers. Nevertheless, an adept teacher will consider their goals in light of these questions recognizing their strengths and weaknesses as well as the needs and abilities of their student. There are as many roads to meaningful transformation as there are learners and teachers.
Ultimately, the goal of education is meaningful transformation. How different settings define meaningful transformation may differ, but each uses the same process of learning: adding to and taking away from the learner’s range of wisdom, understanding, and experience. Plus, each sphere assumes there will be others who will guide the learner in this process of learning - whether they be parents, teachers, or clergy. We all need guidance from a myriad of teachers. Without a diversity of people to learn from, we might not learn how to handle both the adding to and the taking away. We would not have the opportunity to grow in our wisdom, our understanding, AND our experience. Without diversity in teaching, our transformative possibilities would be shallow.
Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.
Pirkei Avot 4:5
Aims and Goals of Israel Education
The goal of Israel education is to help learners connect to their heritage as Jews and to build a relationship with the land of Israel historically as well as to the Modern State of Israel. In particular Israel education should aspire to offer learners:
- A connection to Jewish identity The first building block in Israel education is in the creation of a sense of connection to one’s Jewish identity and sense of belonging to the family of Israel. It is out of this sense of connection and belonging that the learner can imagine being in relationship with Jews all over the world. This aspect of Israel education should begin as early as possible in a person’s educational life. Ideally, parents and families of origin lay down this cornerstone of Jewish identity and community from birth. Educational institutions help the young learner foster and name (and, if necessary, create) this connection.
- An introduction to the land of Israel The second building block in Israel education is familiarizing learners with the place called Israel. As the young learner begins to develop a theory of place beyond home (this is my city, my state, my region, my country, etc.), Israel education should guide them in adding the land of Israel to their list of “my places.” Just as learners might begin to think about their relationships to larger communities that they cannot see and touch directly, Israel education offers them Israel with cities and regions and a state to be in relationship with as well.
- An understanding of Zionism As the learner matures and they are able to grasp more sophisticated ideas, Israel education should formally introduce the third building block, Zionism. The formal introduction to Zionism, as the theory that Jews have the right to self governance and self determination and that Israel is the realization of that right, should be a primary objective of any program but can only be achieved if the institution has laid the foundation of the learner’s positive relationships to their Jewish identity and to Israel, the place. Out of these positive relationships, Zionism is a natural step; exactly when the learner is grappling with their own desire for self determination, Israel education should tie that to their identity as a Jew through the theory of Zionism.
- A space to hold a nuanced discussion on current situations in Israel If Israel education has successfully laid the blocks of Jewish identity, a connection to the place that is Israel, and an understanding of Zionism, then learners will be able to engage in complicated, nuanced conversations about Israel. Israel education does a disservice to the learner if it only offers the ideal of Israel and ignores the messiness that is inherent in real life and, therefore, in the real Israel. If the learner is not offered the opportunity to grapple with the messiness of real Israel in our educational institutions, they may be unable to process the complexities as a reasonable part of the reality of human society and may be swayed by the demonization of Israel that has taken hold of the current narrative.
Growth And Assessment
The measurements for successful Israel education are two-fold:
Learners, through their Israel education, will develop a sense of personal connection to the Land of Israel via their connection to the Jewish people worldwide and through their own Jewish identity. This may be expressed in the idea: “We are Israel.”
Especially in the individualistic landscape of 21st century America, a profound sense of communal identity is becoming more and more important to impart upon our learners. We will know if we have created this sense of connection to the community if learners continue to choose the Jewish community throughout their life. In order for us to track this, we will need to stay in touch with our learners throughout their lives. Interestingly, if we maintain a connection with our learners, they are more likely to feel connected to the Jewish community as a whole and are, therefore, more likely to maintain a sense of “We are Israel” throughout their life.
Learners will argue about Israel with nuance and a recognition of complexity AND without ever suggesting that Israel does not have the right to exist.
Politics and civics are messy no matter the country but even more so when the country has been enmeshed in war and strife since its reinvention. Israel education should never assume that Israel is an easy topic. Learners learn, all too quickly, that there are very negative views on Israel and on Jews who support Israel. For our Israel education to be successful, we must be able to prepare our learners for these truths by encouraging them to engage in the nuances and in the complexities of modern day Israel. Nevertheless, truly successful Israel education is predicated on the absolute truth that the Jewish people have a right to self governance and self determination and, therefore, Israel has a right to exist.
