|
Chassidut on the Torah |
| Chassidut Archives |
The week of Parshas Parshat Emor 5762 from Rabbi Shaul Leiter, Ascent-of-Safed This week's essay is
dedicated in memory of Rabbi Dovid Bryn o. b. m., shaliach of the Lubavitch Rebbe in N. Miami beach, Fla., by
Mordechai Siev, Ascent-of-Safed In the first verse
of this week’s reading, the Torah repeats itself, saying, “Say (emor)
to the Kohanim, the sons of Aaron and say to them”. Rashi
explains this repetition with what is now a famous expression, “to warn the
older [kohanim, concerning their teaching responsibility] for the younger
[kohanim].” This is not the only scriptural basis for the obligation of
adults to educate children. The Talmud (Yevamot 114a), points out three
different commands where the same double use of the word “say” (emor) is
employed: the prohibition to eat insects, the prohibition to consume blood, and
the prohibition for priests to defile themselves. Why are these three miztvot
used, as examples, to demonstrate the importance of education? And how, indeed,
can we best educate our children? The Rebbe identifies what these three mitzvot have
in common, and explains that it is their very distinctiveness which makes these
mitzvot difficult to teach to a child. Eating insects is something we
find naturally disgusting. On the other hand, the consumption of blood, though
equally repulsive, was nonetheless, a common and widespread practice. Finally,
the laws governing the defilement of priests possess no apparent rational
basis. A teacher today, confronting such
bizarre behaviors, would feel frustrated, incapable of effectively
communicating these concepts. For this reason, the Torah underscores the
urgency to educate our children specifically about these three mitzvot,
in order to confer upon us the extra strength required
for this challenging task. From this, we learn three educational principles. Firstly, if a teacher has a student who behaves despicably, the situation is not hopeless. Secondly, it is commonly believed that although it is normally possible to teach anyone who is receptive to new ideas, if a person is habituated to some horribly inappropriate behavior, then the situation is hopeless. The Torah categorically disagrees. Even a person who is totally fixated in a bad pattern of behavior, such as eating blood, must to be taught. And he must be taught, because even he can change for the better. Lastly, conventional wisdom maintains that you can only teach things that can be explained logically. Especially, if students should adopt a position that they do not believe something, then there is not much room to change their minds. Accordingly, the Torah emphasizes education in the context of the defilement of the Kohanim, something totally supra-rational, informing us that education can, in fact, alter a person’s perception dramatically. For implanted in the inner recesses of every Jew is an eternal faith that a proper education can uncover and nourish. When the Torah gives us a directive, it is also actually
imbuing us with the strength to fulfill it.
The Torah never demands more than we are capable of; therefore, we
should never feel that any of its directives is beyond us. Fortified with this
insight, we can fulfill G‑d’s mitzvot with confidence and with joy,
knowing that we are doing our part in hastening of the rebuilding of the Shabbat
Shalom, Shaul |
 |
Receive future postings directly in your e-mail This article is the exclusive property of Ascent of Safed. No one may publish this article in print, electronic or any other form without explicit permission from projects@ascent.org.il. Ascent of Safed |
|