| Kabbalah
and Education A Kabbalistic Approach to Spiritual Growth |
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| Kabbalah and Jewish Meditation |
Part
42 In
addition to the three general principles discussed in the previous chapters
which govern an educator's approach to communication--that his
motivation be sincere concern for the student; that he say only what is
helpful and appropriate in the moment; and that he not adopt severity as an
educational methodology--there are also specific techniques regarding
communication and education which can be derived from studying the Passover Haggadah. The
sages composed the Haggadah to fulfill the obligation of teaching
Jewish children the story of the Exodus from Egypt. Its entire purpose is as
a teaching aid, and so it represents a practical distillation and
application of the sages' thinking on the subject of education. The Talmud
explains that through its deliberate disruption of routine, "in order
that the children will ask," we learn the importance of arousing
questions in the student, and the advantage of teaching in the form of
questions and answers. From
the requirement that the Passover plate be on the table, and that each item
be identified in its turn--for example, "this is matzah,"
"this is bitter herb"--we learn the importance of illustrating
abstract ideas with concrete examples and observable truths. The
Haggadah insists that each of us identify with the Exodus from Egypt,
both by discussing it in the first person as though we ourselves were there,
and recognizing that if God had not redeemed the Jewish people, we and our
children would still be slaves to Pharaoh. This teaches the importance of
focusing on the practical implications of an idea and demonstrating how it
concretely affects the student's life. From
Dayaynu--a recitation of a list of God's many miracles--we learn the
value of breaking a large matter into small, individually digestible pieces,
so the student is not overwhelmed by the complexity or expanse of an idea. Finally,
from the seder ritual--which is divided into fifteen sections ending
with Hallel (praise of God) and Nirtzah (a prayer that our
observance be favorably accepted by Him)--we learn that every class session
should end by affirming a relationship of good will between teacher and
student, a rapport that is deepest when founded upon a previous exchange of
praise and positive feedback. These
are some practical guidelines for effective teaching and communication based
on the techniques employed by the sages in the Haggadah. Yet there
remains the question of how to perfect our own skills of articulation. We
can feel a deep concern for others and apply all the proper techniques of
education, but unless we can express ourselves effectively, we will not
succeed. The ability to speak clearly and concisely is acquired only through
study, toil, and practice. It is a proficiency which can be cultivated by
anyone willing to make the effort.
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