Rabbi Elyse Goldste<strong>in</strong> is the Directorand Rosh Yeshiva <strong>of</strong> Kolel: A Centre <strong>for</strong>Liberal <strong>Jewish</strong> Learn<strong>in</strong>g <strong>in</strong> Toronto.EXTRACT FROM:The Study <strong>of</strong> Text as a Religious ExerciseRabbi Elyse Goldste<strong>in</strong> • This article orig<strong>in</strong>ally appeared <strong>in</strong> the CCAR Journal, Spr<strong>in</strong>g 1999, and is repr<strong>in</strong>ted with permission; ed.The Need <strong>for</strong> Mean<strong>in</strong>gIt is usually a “trigger event” which causes adults to first enter <strong>in</strong>toadult education. A death, an <strong>in</strong>termarriage, or an upcom<strong>in</strong>g Bar or BatMitzvah catapult a need <strong>for</strong> immediate <strong>in</strong><strong>for</strong>mation and move a personto dabble at first <strong>in</strong> a class. For those who stay, once their immediatequestions are answered, the <strong>in</strong><strong>for</strong>mational model is <strong>in</strong>sufficient. Althoughdetails, facts, and data seem to be the goal <strong>of</strong> the learner, itsoon becomes obvious that adult learners are seek<strong>in</strong>g much more than<strong>in</strong><strong>for</strong>mation. Anne Sokol and Patricia Cranston have noted that “Adulteducation has moved beyond… the ‘bank<strong>in</strong>g model’ <strong>of</strong> teach<strong>in</strong>g <strong>in</strong>which educators make deposits <strong>of</strong> <strong>in</strong><strong>for</strong>mation <strong>in</strong>to the empty vaults <strong>of</strong>students’ m<strong>in</strong>ds.” 1 They suggest that adult education is about trans<strong>for</strong>mation,not tra<strong>in</strong><strong>in</strong>g. Adult learners who stay are hungry <strong>for</strong> trans<strong>for</strong>mation,and they sense that traditional texts and traditional text studymay lead to it. They sense that a text is not merely a text, not only awritten document <strong>of</strong> historical or sociological significance, but reflect<strong>in</strong>gdeep philosophical and spiritual value as well. They stay to f<strong>in</strong>dout if their hunch is correct. And <strong>of</strong>ten it is. It is <strong>in</strong> this second model<strong>of</strong> adult education, the trans<strong>for</strong>mational model, that the study <strong>of</strong> textbecomes a religious exercise.What does the religious study <strong>of</strong> text look like? It depends much lesson frontal, lecture methodology because the role <strong>of</strong> the teacher is notto pour <strong>in</strong><strong>for</strong>mation <strong>in</strong>to wait<strong>in</strong>g students, but to help students extractultimate and existential mean<strong>in</strong>g <strong>for</strong> themselves. It uses the chevruta(partner) and small group model more, giv<strong>in</strong>g students the opportunityto <strong>in</strong>quire <strong>of</strong> each other. It is not afraid <strong>of</strong> cacophony, <strong>of</strong> small groups<strong>in</strong> a room each struggl<strong>in</strong>g with a text, just with<strong>in</strong> hear<strong>in</strong>g range <strong>of</strong>each other. It is Socratic <strong>in</strong> nature, focus<strong>in</strong>g much more on questionsthan on answers. It may concentrate on depth, rather than breadth, <strong>of</strong>a certa<strong>in</strong> subject or a particular text.The religious study <strong>of</strong> a text may manifest itself <strong>in</strong> a concern with therelationship between the teacher and the students. In many cases, theteacher is not only purveyor <strong>of</strong> knowledge, but classical spiritualguide; not only Rabbi, but Rebbe. Unafraid to use his or her own life asa model — both positive and negative — the teacher teaches personally,so that the students can move the material from the head to theheart. The teacher serves as a conduit <strong>for</strong> the life changes such studymay present, and also functions as a k<strong>in</strong>d <strong>of</strong> shadchan (matchmaker) tohelp spiritually search<strong>in</strong>g students f<strong>in</strong>d each other.Religious study <strong>of</strong> text <strong>of</strong>fers no external rewards. It is — and it feelslike —Torah lishmah, study only <strong>for</strong> the sake <strong>of</strong> study. There are no certificates,no degrees, no titles. There is no graduation. There isn’t evena true “end” <strong>of</strong> the class or semester, and some study courses may goon <strong>for</strong> years and years on the same text or same topic. There is alwaysmore to learn, and we aren’t necessarily “gett<strong>in</strong>g anywhere” <strong>in</strong> particular.In this way, the “religious” study <strong>of</strong> text differs significantly fromthe “academic” study <strong>of</strong> texts found <strong>in</strong> university <strong>Jewish</strong> Studies programs.The religious study <strong>of</strong> text beg<strong>in</strong>s with the question, “What message isthis text try<strong>in</strong>g to teach me about how to be a good Jew?”, and onlyends with the question, “How do I do such-and-such?” The religiousstudy <strong>of</strong> text asks the learner to confront received prejudices andreread the text with new eyes. It does not attempt to answer the question,“is this true?” — mean<strong>in</strong>g — “did this really happen?” but helpsthe learner reframe the question <strong>in</strong>to “is this True?”— mean<strong>in</strong>g—“what Truth will this shed <strong>in</strong> my life to guide me?”And <strong>in</strong> the end, the religious study <strong>of</strong> text will lead the learner on apersonal quest <strong>for</strong> the answer to that question <strong>of</strong> Truth. This personalquest will, the teacher hopes, lead the learner <strong>in</strong>to observance, lifechanges, <strong>in</strong>creased attachment to <strong>Jewish</strong> tradition, and <strong>in</strong>creased need<strong>for</strong> <strong>Jewish</strong> community. The religious study <strong>of</strong> text goes beyond scientific<strong>in</strong>quiry, historical analysis, or contextual exam<strong>in</strong>ation. It is study<strong>in</strong> fulfillment <strong>of</strong> <strong>Jewish</strong> commitment. Thus, the religious study <strong>of</strong> textis “missionary” <strong>in</strong> that it has a mission.P A G E 30 • C O N T I N U I T Y M A G A Z I N E
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