Part II
The first part discussed the basic principle as found in
the Rambam that action is primary. Even though the Rambam is
known for his achievements in philosophy, and has a
reputation as a supreme rationalist, his actual writing is
replete with statements about the important of keeping the
deeds demanded by the Torah, even if they cannot be
understood by reason. The primacy of actions in Judaism must
remain today the keynote to the life of the Jew.
Jewish Religious Education
There is an important rule in science and philosophy in
connection with the experimental method. When one wishes to
investigate the nature and purpose of an object one compares
it with a similar object, and from the differences apparent
between them one can learn much of their real nature. Thus
the shade of a color can be better recognized when it is set
beside another shade. Every idea and opinion is made clearer
by comparison with something with which it stands in close
relationship.
If one wishes to understand the nature of religious education
one should make a comparison between sacred and secular
studies such as, for instance, engineering or natural
science. Seeing the differences between them, one can form a
precise definition of the content of Jewish religious
education, and of its purpose. "There is a fundamental
difference between sacred and the above-mentioned branches of
secular studies. The latter are directed to the senses and to
the intellect, the former (which include the Torah,
commandments, faith, character, morals and philosophical
research) also to the soul; the latter cultivate the
intellect alone, the former educate both the mind and the
heart.
Any student who has acquired knowledge in a branch of science
has thereby achieved his purpose. It is not so with religious
education. Besides the acquisition of information there is
also a cultural purpose. The studies must leave their impress
on the soul of the student and imbue him with their spirit,
so that he may be influenced by them in all his dealings and
his actions may be swayed by their effort on his heart and
soul.
In the happy phrase of one of its advocates, the aims of
Jewish religious education is the "civilization of the
heart." While secular studies as a rule increase knowledge
and speak the language of the mind, sacred studies as defined
speak the language of both the mind and the soul. Besides
giving a man information they develop his emotions. The
purpose of Jewish education is to impart to Jewish children
the knowledge of correct conduct as between one man and
another in the synagogue, the street, the home and even of
correct conduct that concerns the man himself. It is a study
that leads to performance. This is the fundamental conception
that distinguishes religious education from all other
studies.
The basis of these principles has been wonderfully expressed
by Josephus, himself educated by High Priests and a
contemporary of our Tanaitic sages, in his book
Against Apion as follows:
"There are two ways of acquiring learning or a moral conduct
of life: the one is by verbal instruction, the other by
practical performance. Now all other lawgivers have separated
these two ways in their codes, and choosing that one of these
ways of instruction which has best pleased them, have
neglected the other. Thus, the Lacedemonians and the Cretans
taught by practical exercises, and not by word of mouth;
whilst the Athenians and almost all the other Greeks make
laws about what was to be done or left undone but had no
regard to the training of people therein by practical means.
Our Legislator, however, very carefully joined these two
methods of instruction together; for he neither left
practical performance to proceed without verbal instruction,
nor did he permit the hearing of the law to proceed without
practical performance. But he began at the earliest
opportunity, namely (with children) in earliest infancy."
In these few words Josephus gives us the fundamental
principle of Israel's Torah and the character of Jewish
religious education. They are two concepts that are in the
relationship of cause and effect to each other, because
religious education is determined by the principles which
education serves to establish and disseminate. In the view of
Josephus, the secret of the survival of the Law of Moses lies
in the sense of reciprocity between study and action; their
mutual effect upon each other.
Study and contemplation are the mainsprings of action, and
the practical performance of the commandments is established
by the intellect and emotions. "Ye shall therefore keep My
statutes and Mine ordinances, which a man do, he shall live
by them," is the pregnant admonition of Holy Writ. The man
who practices them lives through them and their spirit, and
finds in them the purpose of his worldly existence. From
Josephus we learn that even at the time when Israel was
living in his own land (like the surrounding nations in
theirs), the strength of the Jewish religion lay in the fact
that in the Jewish Torah the value of deeds was not less than
that of contemplation and thought. While the symbols of other
religions were images of gods and man, the symbols of the
Jewish religion were thoughts and actions.
After comparing Judaism with other religions and with
philosophy, and showing its superiority in giving pride of
place to practical commands: "do's" and "dont's," (which was
done at a much later period by Yehuda Halevi), Josephus
continues with an abruptness which adds emphasis; "But, he
(our legislator) began at the earliest opportunity, namely
(with children) in earliest infancy." He thus indicates that
in Jewish religious education, Jews began the study of the
Torah together with the performance of religious duties in
their childhood. If the conditions of religious education
were such in a Hebrew atmosphere in our Holy Land, how much
more must they be so in non-Jewish surroundings in the lands
of the Diaspora?
While the child is young and in early stages of development
and still in his simplicity, all nature is wrapped in a
sacred veil, and his ears are attuned to the voice of G-d
moving softly on the wings of the wind, every bird talking to
him, every bush whispering its secrets. In the mood he
experiences at the sight of beauty of nature he will enjoy in
innocence and delight the stories of the Creator of nature,
and the creation of the world in the six working days, and of
the Shabbos-rest on the seventh day. He will absorb the words
of the Torah in remarkable harmony, so that even when he
grows to be a man he will not forsake them. The practice
which he acquires in childhood, when he absorbs
enthusiastically and uncritically the ordinances of G-d as
expounded by his teachers will become second nature to him.
He will take care to observe them until, in course of time,
the spirit of the commandments rests on him and he will feel
it with heartfelt devotion and "apprehend it in his soul."
Those parents who bring their children up and fail to give
them religious education in their childhood sin against their
offspring. This fault of the parents in neglecting to enroll
their children among the infants of the Hebrew school at the
proper time is remedied with great difficulty at a later
stage, because "if there are no lambs there are no sheep."
This Talmudic expression finds its echo in the Book
of Proverbs of R. Samuel Hanagid in these words:
"Thou mayest straighten the green whilst it is still moist,
thou wilt not straighten it once it is cold and dry."
For those Jews who are not averse to hearing Jewish teaching
from Gentile sources it is worth quoting Lancelot Addison's
"Present State of the Jews." (He was English military
chaplain in Tangier.):
"There is current among them (the Jews) a saying: `There are
no fruits in the autumn where there are no blossoms in
spring,' and this they endeavor to realize in the education
of their children. They hope that their children will become
G-d-fearing and upright men in their maturity if in their
youth they sow in their hearts the seed of religion and
morals; and in their sermons are to be found many words
devoted to that end."
Jewish religious education is not content just with
delivering the keys to study as in natural science. The Torah
seeks above all to educate the spirit, to perpetuate that
form of Judaism for which Jews are distinguished among the
nations. This being impossible without adequate conviction
and sufficient influence, such education demands teachers
possessed of inner religious feeling, not men whose calling
as religious teachers takes precedence over faith. Because of
the love for their calling they encourage loyalty to the
practical commandments.
The prophetic utterance "Thine eyes shall behold thy
teachers," is a profound principle in Jewish religious
education, the effect of which is the transmission of our
spiritual treasures from parents to children and of our
sacred heritage to future generations.
With regard to teachers, more is required of a religious
teacher than of a secular teacher. In secular studies every
attentive pupil can learn by listening and diligent
repetition, but with religious studies it is not sufficient
for a pupil to train his ear to listen. He must see for
himself the manner of life of his teacher and guide, and
learn from his actions to go and do likewise.
There is no one so capable as an innocent child of
distinguishing almost intuitively between honesty of mind and
pretense, between inner religious feeling springing from
faith and knowledge and that which has no firm root in the
soul, between words spoken without sincerity and those coming
from the heart. He depends on his father and mother for
whatever he does, and they must guide and watch every action
of his as he, indeed, observes and is influenced by the
actions. Thus there develops in the child a fine evaluation
of the true worth given by his mentors to what he is taught.
One result is that he will become lax and gradually
indifferent and apathetic if the sole reprimand or
retribution for neglect in any religious duty is merely a
laughing condonation or pardon by the parent or teacher.
There are thus three requisites for religious education: (i)
That parents should introduce their children to Jewish
studies in earliest infancy, at the same age at which
children of other peoples enter the Kindergarten; (ii) a real
religious education, that is, knowledge and practice; (iii) G-
d-fearing and observant teachers who are "anxious for the
word of the Lord to practice it."
Only with these three shall we bring up children loyal to
their faith and their people, children who will grow into
Jews who by their character and bearing and action will
reveal, despite hardships, dignity and confidence; Jews who
though in the Diaspora will be the possessors of a wholesome
soul, living a G-dly life in it and word and deed.
See also Part 1
