Education Project

in

Human Flourishing

By

Ira Bedzow

Emory University

TAG Institute for Jewish Social Values

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General Responsibilities of Students and Teachers Parents are obligated to teach their children. Grandparents are obligated to teach their grandchildren. Children precede grandchildren in terms of priority.

Obligation - "You must" In the book, Civil Disobedience, one of the great books of American Political History, which influenced leaders such as Mahatma Ghandi and Dr. Martin Luther King Jr., Henry David Thoreau writes, "I was not born to be forced. I will breathe after my own fashion. Let us see who is the strongest. What force has a multitude? They only can force me who obey a higher law than I. They force me to become like themselves. I do not hear of men being forced to have this way or that by masses of men. What sort of life were that to live?" Thoreau is arguing against allowing the government to control a person's conscience. Everyone has a duty - an obligation - to stop the government from forcing a person to commit what he or she believes is wrong. But if he so passionately argues that no one should be forced to do something against one's own conscience, what does he mean when he writes the following? "They only can force me who obey a higher law than I. They force me to become like themselves." How can he claim that a person can force another to do something, especially when what is being forced is to become like the other person? Actually, we may not realize it, but we are forced to do things all the time. When we play a game, like basketball, we are forced to only play five players at a time. At lunch, we are forced to chew with our mouths closed so that people will sit with us. In all of these cases, being forced doesn't seem to be a problem either because we don't notice it or because we agree to the obligation. So, we don't feel that someone or something is interfering with our liberty or our conscience.

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It seems to be different when our parents tell us to clean our room or when they ground us for doing something that we weren't supposed to do. In those cases, it does feel like we are being forced. But, in this case, does it seem to interfere with our liberty or our conscience? Immediately, we might say, "Of course! I don't want to clean my room or be grounded!" Yet, if we think about it a bit longer, aren't our parents just trying to help us? Isn't it better to live in a clean room than a dirty room? Is it not easier to find things when the room is in order? By forcing us to clean our room, our parents actually make it possible to have more freedom to do other things simply because we now need to spend less time looking around our room for the things we want. Similarly, when we are grounded, we hopefully realize that what we did was wrong, and that even if free to do it, we shouldn't. But isn't that the same thing as saying that even if we could put six players on the court, we shouldn't, since it ruins the game for everyone involved? Maybe when Thoreau wrote that only those who obey a higher law than him can force him to be like them, he meant that it is not against his conscience nor his freedom to learn from others who can teach him to be better than he already is. It is just like when our parents force us to do things in order to teach us. Obligations give us the ability to practice our liberty and obey our conscience by setting the proper ground rules. These ground rules may seem to interfere with our freedom in the short-term, but in the long-term they make us better players, both on and off the court. These types of obligations are usually called moral obligations.

What at first might be an obligation in the end will be an education.

Questions 1. What type of obligation do parents and grandparents have? 2. Why do children take precedence over grandchildren? 3. Are parents also teachers?

A Case to Consider There is a story in the Jewish tradition which gives an account as to what happened before the Jews received the Torah. Before giving the Torah to the Jewish people, God first offered it to every nation of the world, but no one wanted to accept it. They all asked, "What does it say in the Torah?” When they heard about its contents, each nation rejected the Torah for a

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different reason. When God finally offered it to the Jewish people, they responded, "We will do and we will listen," meaning that they will accept the rules of the Torah as an obligation with the understanding that they will be valuable lessons to learn. (Adapted from the Talmud and the Yalkut Shimoni) Why do you think the various nations wanted to know what was in the Torah first

before deciding whether to accept it or not? How was the attitude of the Jewish people different?

What would be the difference if instead the Jewish people said, "We will listen and we will do"?

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Responsibility - "You can trust me" Based on what we have learned we can now give a definition for moral obligations. Moral Obligations are those rules which we follow in order to effectively make the most of our freedom and to successfully interact with others. We can still ask the question, "Why must parents teach their children?" Just because learning may make it easier to succeed, how does a child's benefit from learning relate to a parent's obligation to teach? To answer this question, let's first look at the following example. A person goes into a store to buy something that he can enjoy. While in the store he is not careful in handling the merchandise. As he is looking at a very expensive object, he gets distracted and it falls out of his hands. The store owner says to him, "You break it, you buy it!" The person originally wanted to buy an object that he can enjoy, yet in the end he is left with something broken. When parents have children, they are not buying an object with which they can play, but they are acquiring a relationship with another person. How that relationship develops is based on how it is handled, and if parents get distracted and forget the value of the relationship with their children, they may very well break it out of carelessness! Therefore, parents are obligated to teach their children because they are responsible for the relationship that they created. Children, before they can understand which rules make the most of their freedom and allow them to successfully interact with others must have a way to learn them. They are dependent on their parents to teach it to them, and they trust that their parents will do so. The trust that children have of their parents forms the basis of parents' responsibility to teach them. Similarly, the relationship between children and their parents forms the basis of the parents' obligation to teach them life's morals, or the rules of the game, for their success.

When given a responsibility take the trust bestowed on you sincerely.

Exercise 1. Think of something or someone for whom you are responsible. Why are you

responsible for him, her, or it? How is the person or thing related to you?

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A Case to Consider There were two men in a city, one who was rich, and the other poor. The rich man had many flocks and herds, but the poor man had nothing except one little lamb, which he had bought and reared. The lamb grew up with the poor man and with his children; it ate of his food, drank from his cup, lay in his house, and was like a daughter to him. One day a traveler came to stay with the rich man, and the rich man, not wanting to take from his own property, took the poor man's lamb, to give to the traveler. (Adapted from the Book of Samuel) How does each man see his responsibility to his own property? How did the rich man's perspective on his own property result in his view on the poor

man's property? Did the rich man's providing for the traveler balance out stealing the provisions from

the poor man?

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If a person does not receive instruction from his or her parents, he or she is obligated to arrange for his or her own education.

Self-reliance - "Will you help me?" In the previous section, we learned that parents' obligation and responsibility to teach their children stems from their children's dependence and trust on them to learn. If parents do not teach their children, how is it possible for children to teach themselves? In order to answer this question, it may be helpful to look at what happened to Bob the last time he went to his favorite restaurant. When Bob arrived at the restaurant, he sat at his usual table and waited for his usual waiter to serve him. He went to this restaurant all the time, and each time he would order his usual meal, chat with his waiter for a bit, and sit, eating his food quietly yet with satisfaction. On this particular day, however, his usual waiter was not working and no one came to take his order. He waited and waited, getting hungrier and more frustrated, until he got up and asked the nearest waiter, "Excuse me, can someone please take my order? I have been here for a very long time and no one has even come to see if I needed anything." The waiter looked at Bob, saw the trouble in his face and said, "Oh! I am so sorry. I didn't know that nobody had come to see if you would like anything. I will be at your table right away to take your order." At first, Bob had no one to help him, yet after a while he built up the resolve to seek help from someone. He knew that he could not go into the kitchen and make his own meal, but he also knew that his meal would not magically appear. Bob had to help himself by asking for help from others. If parents do not take their obligation to teach their children sincerely and disregard their responsibility by ignoring the trust their children have in them, children cannot expect to magically learn all the information by themselves. They have to be self-reliant by seeking out those people, like teachers or mentors, who can help them learn what they need to know.

You're only alone until you decide to find someone in whom you can confide.

Questions 1. How can relying upon oneself mean asking someone else for help? 2. If the person you ask for help agrees to help you, does he or she have an obligation or a

responsibility to do so?

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A Case to Consider When Eliezer was a young man, he had the desire to leave the family business to go to school. His father, Hyrcanus, was against this idea and threatened to disown him. Despite the threat, Eliezer went to study in the academy, notwithstanding the fact that he had to cope with great hardships. A few years later, angry that his son left the family business and did not return, Hyrcanus went to Jerusalem to meet with leader of the community to officially disown his son. When he arrived, he was instructed to go to a public lecture, after which he would be able to meet with the leader to discuss his plans. Hyrcanus was intrigued as to who was speaking and how he could attract such a large crowd. Once the lecture was underway, Hyrcanus recognized the voice of the lecturer as the voice of his son, Eliezer! After hearing his son teach, and the praise which the crowd bestowed on him, Hyrcanus was so proud that he decided to leave him all of his wealth. Grateful but concerned for his brothers, Eliezer took only his original portion. (Adapted from the Chapters of Rabbi Eliezer) Why do you think Hyrcanus did not want Eliezer to go to school? What did he fear? What did Hyrcanus communicate by wanting to give all his wealth to Eliezer?

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The obligation to learn lasts the entire day. Similarly, the obligation to learn falls on every day.

Perseverance - "Staying the Course" In The Adventures of Pinocchio, when Pinocchio meets the Fairy, he tells her that he is tired of being a marionette and wishes to become a real boy. The Fairy tells him that to become a boy, he must act like a well-behaved child. He must obey his father, love to study, tell the truth, and gladly go to school. Pinocchio, of course, does not want to do any of those things, yet promises to change in order to become a real boy. When the Fairy tells him that he will go to school every day, Pinocchio whines, saying that it seemed to be too late for him to go to school. In response, the Fairy tells Pinocchio, "People who speak as you do usually end their days either in a prison or in a hospital. A man, remember, whether rich or poor, should do something in this world. No one can find happiness without work. Woe betide the lazy fellow! Laziness is a serious illness and one must cure it immediately; yes, even from early childhood. If not, it will kill you in the end." At school, Pinocchio makes friends with a group of boys who did not care about studying or success. Pinocchio thinks nothing of it; he believes that he is too wise to be lead astray by them. In the end, however, his so-called friends play a cruel joke on him, disrupt his school work, and threaten him if he continues to study. Because of his so-called friends, his dream of becoming a real boy is greatly delayed.

The story of Pinocchio is more than just a story about a doll that wants to become a boy. It teaches us which values one needs to live a true life, rather than a life of wood, as a toy for others' fun and games. As the Fairy tells Pinocchio, to be a real person one must continually learn and not be lazy. One must work hard and avoid relationships which can be harmful. Learning can occur anywhere. It need not only happen at school; it occurs wherever there is a moment that provides an opportunity for growth and understanding. Similarly, learning is not only about studying the subjects taught in school. Pinocchio learned not to think himself too wise after his altercation with his so-called friends. We can also learn valuable lessons about how to treat others and be treated by others regardless of whether we are inside or outside the classroom.

At any moment something can be learned as long as with knowledge you are concerned.

Questions 1. Does learning all day mean that we should always have homework or that we should

stay in school all day, even on weekends? 2. How does one's group of friends affect how successful one can be in his or her studies?

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A Case to Consider An older man sits on a bench with a younger man whom he befriended. The younger man complains that he did not pay attention in school and is now currently unemployed. The older man says to him, "Why did you not take your studies in school seriously?" The younger man replies, "I was poor and I worried about making a living to support myself." The older man responds, "Were you poorer than Hillel? Every day he used to work and earn a meager wage, half of which he would give for tuition, while the other half he spent for food and on his family. One day he couldn't find work and the school would not allow him to enroll without money. He climbed up and sat on the window sill, to hear the words being taught. That day was the eve of the winter solstice and there was a large snow fall. When the sun rose the next morning, one teacher said to another, 'Every day this house is light and today it is dark, is it perhaps a cloudy day?' They looked up and saw the figure of a man in the window. They went up and found him covered by three feet of snow. They removed him, bathed, placed him opposite the fire, and allowed him to enroll without paying the tuition. Hillel eventually became the head of the school and the leader of his community." (Adapted from Talmud) Why does the older man tell this story to the younger man? What value does the story place on education relative to making a living? What is the story trying to teach about long-term versus short-term goals?

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Teachers who ignore their students, or who do not give them their full attention, or are lazy in their instruction, should not be teachers. It is proper to select teachers who are careful in their instruction.

Role Models - "Do as I Do and as I Say" Oftentimes we will like or dislike something based upon the person who introduces it to us. Many times younger siblings will want to play the same sports or do the same activities as their older siblings. Some people will never wear a certain color because some mean spirited person made fun of them when they wore it when they were young. The experiences we have while engaging in an activity help to shape how we feel about that activity and whether or not we will want to continue doing it. The way people feel about learning is no different. When Lisa was in first grade, she had a bad experience with her teacher. It all started from a misunderstanding in kindergarten. She was classmates with the teacher's son, and could not attend his birthday party because her family had different plans which she could not miss. When Lisa entered into first grade, the teacher, insulted that she did not come to the party, held a grudge and treated her differently from the rest of the class. Lisa sensed immediately that the teacher did not like her, and it affected her feelings towards school. She was terrified of being yelled at or being treated unfairly, and eventually her mom pulled me out of the school. In her new school, Lisa felt stupid, hated school, and rarely paid attention. This continued until high school, when a young teacher challenged her to make honor roll. He said to her that he knew she could do it if she tried her hardest and that he would give her all the help she would need, if she asked him. With his help, Lisa made the honor roll, and eventually received an academic scholarship to go to college. Because she saw what an inspirational teacher can do, she decided to become a teacher herself. For whatever reason a teacher may have for treating a student a certain way, no lesson will ever get across if the teacher gives up on him or her. Many times, conflict stems from misinterpretation, where one side does not even know of the slight the other side thought was given. If a teacher is careful in his or her instruction, any difficulty can be turned into an opportunity. If a teacher has more important priorities than the students under his or her care, every difficulty will be a missed opportunity. That does not mean, however, that the relationship between a teacher and a student is one-sided. Students, and their parents, must be willing to ask for respect when they feel that it is not being given, yet also be willing to receive criticism if it is warranted. The relationship

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between teachers and students is one of reciprocity, where both sides create the learning environment. Students cannot be passive, nor teachers dismissive.

To make learning a joy it is prudent to build bonds between teacher and student.

Exercises 1. Think of something that you currently enjoy doing. Who taught it to you? Describe

your first experience engaging in that activity. 2. Think of a time when you had a conflict with a teacher. Why did the conflict arise? Do

you think that the teacher sees the conflict in the same way as you? Explain.

A Case to Consider When the Israelites were defending their land from the Ammonites, their leader Jephthah vowed that if they won the war he would sacrifice the first living creature that would come out of his house to greet him when he returned home. After returning home victorious, he was first greeted by his daughter. Jephthah could have annulled his vow since he obviously did not have any intention of sacrificing his daughter when he made it. However, the head of the court demanded that Jephthah come to him to obtain the annulment. Jephthah, on the other hand, felt that this would be an affront to his position as the leader of Israel and did not go. Because of the pride of both parties, the vow remained, and the innocent life of Jephthah's daughter was sacrificed. (Adapted from the Book of Judges) Did either Jephthah, as a parent, or the head of the court, as a teacher, have any concern

for the child's welfare? What happens when parents and teachers do not put aside their differences for the

betterment of their children and students?

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Having knowledge is better than having access to knowledge. Having access to knowledge is better than having someone on which you can always rely for knowledge. Having someone on which you can always rely is better than not having anything at all.

Confidence - "I know what I know" To explain this hierarchy, which puts possessing knowledge at the top, possessing wealth which can be exchanged for knowledge in the middle, and ignorant solitude at the bottom, it would be helpful to compare two different kings of the ancient world. In return for his hospitality, King Midas was offered anything he desired as a reward. King Midas, without understanding the consequences of his request, asked that whatever he will touch be changed at once into gold. At first, he was overjoyed with the wealth that he immediately amassed, and dreamed about all that he could buy with his newly created gold. He threw a party to celebrate what he thought was his good fortune, yet when he went to take a bite of food, it immediately turned into gold. His attempt to take a sip of wine had the same result. Distressed, he went to be consoled by his daughter. Yet once he touched her shoulder she immediately stood as a statue of pure gold! King Midas' wish, instead of providing a means to obtain other goods, left him with nothing but money which he could not use.

When Solomon became king of Israel, God appeared to him in a dream telling him he can have anything he wishes. Solomon thought to himself, "If I ask for silver and gold and precious stones and pearls, God will give it me. But if I ask for wisdom, it will include everything else." So, King Solomon asked that God make him wise in order for him to rule effectively. King Solomon's request pleased God, and in response God told him, "Because you asked for wisdom, and did not ask for a long life or for riches or for victory over your enemies, you will have what you requested as well as all the things you did not request, including riches and honor."

The result of the two different requests tells us a lot about the difference between the value of knowing something and the value of being able to acquire something (like knowledge) without actually possessing it. A lot of times, we do not actually know what we don't know, and when we rely on false assumptions we can end up making serious mistakes - like King Midas. Also, even if we can trust that though we don't know something, we know how to get it, we cannot always be sure that our access to it is secure. For example, if as little kids we don't memorize our home phone number or address, but instead rely on holding on to a piece of paper that has this information written on it, we would be in a sorry state if we were lost

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and forgot that paper at home. Similarly, if we had all of our notes on a laptop but did not study them the night before an "open-book" test, we would have a serious problem if the laptop caught a virus right before the test began.

Just as we cannot always rely on carrying physical reminders or access to knowledge, it is even more problematic to be completely dependent on other people for information. The people upon whom you may rely may not be available, or may not know what you assume they know, or - even worse - may not have your best interests in mind when giving you advice! Of course, this is not always the case, but between trusting oneself and trusting another, you can only completely trust the assumptions you have about yourself.

More use will you have of what's in your head than of a book that you haven't yet read.

Questions 1. Has there ever been a time when you were given the wrong information about

something that you should have known yourself? What happened? 2. Have you ever assumed that something was in a particular place and never checked to

make sure, and, then, when you needed it, you realized that it wasn't where you thought it was?

A Case to Consider In Biblical times, Doeg the Edomite was an advisor to King Saul. He was regarded as the greatest scholar around, yet he lacked a sense of piety, and possessed the negative qualities of malice, jealousy, and a slanderous tongue. King Saul relied on Doeg's wisdom and trusted him as an advisor, yet he repeatedly used Saul's dependence on him as a way to create conflict between Saul and David, the future king of Israel. His information about David's stay in the city of Nob caused King Saul to destroy the city, and his advice to Saul about David' marriage to his daughter, Michal, induced Saul to wrongly remarry his daughter to someone else. Doeg also tried to convince Saul to save the life of the Amalekite King Agag, which resulted in the loss of Saul's legitimacy as king of Israel. Why do you think Saul continually relied on Doeg as an advisor? Do we often rely on people based upon a personal relationship where, if the

relationship was different, we would never think to rely on the person?

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General Conduct and Classroom Behavior Learning can only occur when a student has a proper attitude and behaves properly. If a student has improper behavior, the teacher should try to discover why the student is acting improperly in order to help him or her correct it.

Attitude - "My body's language" A person's attitude can make any situation fun and exciting or dreadful and boring. It all depends on the attitude that he or she brings to the activity. Trying new things can either be a wonderful experience or torture. Just think of the unnecessary difficulty Sam had in trying to convince his friend to try green eggs and ham. Assuming that he will hate its taste, his friend refuses to try the dish, regardless of whether he tastes it in a house or a in car, in a tree or on a train, in a box or on a boat, or whether he eats it with a fox, or with a goat, or even with a mouse. Sam's friend finally agrees to try green eggs and ham, but only on the condition that Sam leaves him alone. Once he tastes the dish, however, Sam's friend realizes how much he likes it and would eat it in all the places and with all the dining partners that Sam suggested. All that time and energy wasted could have been avoided if only Sam's friend had a better attitude! (Adapted from Green Eggs and Ham) Sometimes, however, a person’s attitude is not a direct result of his or her present circumstances. Something else is causing the bad attitude to appear. People bring memories or emotions with them wherever they go, and sometimes bad memories or sad emotions appear in the most random of places. When they do, it can affect a person’s attitude regardless of what he or she is doing and regardless of whether there is any correlation between what caused the memory or emotion and the present situation. In situations like these, it would be unfair for anyone to judge the person’s attitude as a reflection on the present situation. The person has no intention of hurting the people around him or her; he or she just can’t find a way to release the pressure of the buried memory or stifled emotion – like a geyser that just needs to erupt. The best thing someone can do in such a circumstance is to find out, in a way that shows concern and care, what is really bothering the person so that together they can find a proper release. That way, everyone can enjoy the present circumstances without anyone getting hurt unintentionally. Just as something under pressure can explode or, if the pressure is channeled, it can be

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used productively, so can emotions, when their source is recognized and confronted, be used as a proper learning experience.

When someone acts out in a random way, there may be more there than just what they say.

Questions 4. Have you ever been in a bad mood but didn't know why? Did you every figure out what

the reason was? Did it have to do with what you were doing at the time? 5. Have you ever been in a fight with someone, when all of a sudden something

unexpected happens which completely disarms the situation? Why do you think that happens?

6. There is an expression which states, "Do not appease your fellow at the time of his anger." What do you think is the reason for this suggestion?

A Case to Consider In the Bible, when Rachel saw her sister, Leah, give their shared husband, Jacob, four sons, she became jealous and desperate. She went to her husband and cried to him, "Give me children or else I will die!" Jacob became very angry at Rachel's outburst and responded to her, "Can I take God's place? It is God who has withheld children from you!" The fight between Rachel and Jacob was the result of their respective attitudes. Rachel approached Jacob in an accusatory manner, suggesting that she thought Jacob did not want to give her children since he already had sons through Leah. She also demanded something from him which he could not control, without considering his feelings about the situation. Jacob got angry because he felt defensive, but he didn't consider the Rachel's anguish. His response indicated that it was her fault for not having children and not his. In the fight between Rachel and Jacob, what do you think gave a stronger message, the

words they said or the tone they used? How could Rachel and Jacob have approached the situation differently?

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Similarly, teaching can only occur when a teacher has a proper attitude and behaves properly. No matter how intelligent a teacher may be, students learn as much - if not more - from a teacher's actions as from his or her words.

Behavior - "Action and Reaction" A teacher does not only teach a curriculum based in books and handouts; a teacher also teaches students how to behave. Students learn how to interact with others, how to use or abuse authority, and how to command attention and respect based upon how they see their teacher do these things. For one example of how teachers shouldn't behave, here is a sideways story from Wayside School: The meanest teacher at Wayside School was the math teacher, Mrs. Gorf. Her students were very afraid of her, since she always threatened to turn them into apples if they would answer a question incorrectly. One of her students, Joe, couldn't add, but he knew that if he made a mistake on a quiz or a test he would be turned into an apple. So he did the only thing that he thought he could. He cheated. One time, Mrs. Gorf caught Joe cheating off of John's paper, and she turned both of them into apples. Todd tried to stick up for John, but Mrs. Gorf turned him into an apple as well. When Stephen started to cry over the loss of three of his friends, he was also turned into an apple! By the end of the week, Mrs. Gorf had turned the entire class into apples, which were now sitting on her desk. Even though the whole class were apples, they could still move around, and Todd decided to start a revolution, gathering all the other apples/classmates together to bounce off the desk onto Mrs. Gorf. Mrs. Gorf was forced to turn all her students back into children, who no longer were afraid of her since they forced her hand. When she threatened to turn them back into apples, one of the students picked up a mirror and Mrs. Gorf became an apple by her own magic spell. At that moment, Louis, the yard teacher came in and asked the children where Mrs. Gorf was. The students said that they had no idea, so Louis, thinking Mrs. Gorf wouldn't mind to share one of her apples, took a nice big bite out of Mrs. Gorf, who was sitting on her own desk! (Adapted from Sideways Stories from Wayside School) Mrs. Gorf tried to scare her students as a way to control them. In the end she not only lost control of her class, but she did not teach them what they were supposed to learn. On the contrary, some of them even learned to cheat! The way that Mrs. Gorf acted produced an equal reaction in the behavior of her students. They treated her just as she treated them. This process does not only work in the negative direction. It can also work to engage students and teachers to work more closely and with greater respect towards each other.

Between a word spoken and an act done what will be remembered is the action.

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Questions 1. There is an expression, "Actions speak louder than words." What do you think it

means? 2. If students can learn how to behave from teachers, can they also shape how the teacher

will behave through their own actions? If so, how is the learning process complicated by this fact?

A Case to Consider The Talmud quotes a piece of advice for teachers, "A man should always be gentle like Hillel, and not impatient like Shammai." It then gives four examples of the consequences of Hillel's temperament. In the first example, two men make a wager with each other to see whether one of them can make Hillel angry. One of the men asks Hillel a number of questions, which were more like derogatory comments in the form of a question, yet Hillel answers each question respectfully and sincerely. Finally, the man asks, "Are you the Hillel who is called the Prince of Israel?" Hillel replied that he was, and the man responded, "If that is you, may there not be many like you in Israel." When Hillel inquired as to why he would say such a thing, the man answered, "Because I have lost four hundred dollars because of you." When he heard this, Hillel said to the man, "Be careful. It is worth it that you lose four hundred dollars and even another four hundred dollars, since Hillel will not lose his temper." In the other three stories, a Gentile goes first to Shammai and then to Hillel and asks a question regarding Judaism. Each time, Shammai takes the comment to be a snide remark rather than a sincere question, and chases the Gentile away. Hillel, on the other hand, answered the question respectfully and sincerely and developed a relationship with each questioner. In the end, all three converted to Judaism because of Hillel. At the end of the three stories, the Talmud notes that the three met and told each other what had happened. It concludes by saying that all three agreed that Shammai's impatience sought to drive them away, but Hillel's gentleness brought them to appreciate what they originally misunderstood. Is impatience the opposite of gentleness, or are the two characters unrelated? Hillel's gentleness seems only to be demonstrated by how he answers questions. Do we

usually consider this to be gentleness? Why is this used as the primary description of Hillel's character?

Hillel seems to scold the man in the first story, yet we call him gentle. Does this story demonstrate that even when gentle, at times one must still be forceful in order to teach a proper lesson?

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The teacher should position himself or herself in such a manner that all the students can see and hear him or her, and so that he or she can see and hear each and every student.

Communication - "What you hear and What I say" A lot of times in life we play "Broken Telephone" without even realizing it. In the game "Broken Telephone," players line up so that each person can whisper something to their immediate neighbor without others hearing what is said. The player at the beginning of the line thinks of a phrase, and whispers it as quietly as possible to his or her neighbor. The neighbor then passes on the message to the next player to the best of his or her ability. Each player passes what he or she hears to the next player until that last player calls out the message he or she received. If the game has been "successful," the final message will be nothing like the original phrase, due to the cumulative effect of mistakes along the line. The change must be done out of error; deliberately changing the phrase is considered cheating. "Broken Telephone" is an organized version of the phenomenon called, "mondegreen." "Mondegreen" is the name for when a person mishears or misinterprets a phrase and thinks that it is something which sounds similar but is not the actual words. This often happens when people sing songs which they hear on the radio, but it can also occur to other things we hear, like speeches or spoken literature. Here are just a few examples (see if you can figure out the original expression or lyric):

"The Under Toad," Walt said. "I'm trying to see it. How big is it?" (Hint: The World According to Garp)

Ms. Binny taught the class the words of a puzzling song about "the dawnzer lee

light," which Ramona did not understand because she did not know what a dawnzer was. (Hint: Ramona the Pest)

Besides being fun, "Broken Telephone" and mondegreens show how easily information can be changed mistakenly, and can be used to show the dangers of spreading rumors and gossip. It can also show what could happen if a student can't hear what the teacher says. Students may not be able to hear a teacher if they are out of hearing range, or if they are situated in such a way that it is easy to day dream or doze off. Therefore, it is always best if the student can see the teacher to make sure that the teacher also sees the student and keeps him or her engaged in the class discussion.

Whether its whispered or spoken loudly what you will hear depends on what you see.

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Exercise 1. There is a statistic that says that only 7% of communication involves actual words,

55% of communication is visual (body language, eye contact) and 38% is vocal (pitch, speed, volume, tone of voice). Get into groups of two or three. Each group should pick two of the three components to use in their conversation and avoid the other one. For example, if a group chooses words and vocal, then they should speak to each other with their eyes closed to ignore the visual component. If a group chooses vocal and visual, then they should grunt and make gestures without using actual words. If a group chooses words and visual, then they should try best to speak with a monotone to each other. Take ten minutes to communicate with each other about a particular event which the teacher will assign you. After the ten minutes, write down how easy or difficult it was to convey the following:

a. The facts b. How you felt about what you conveyed c. If the other people fully understood what you wanted them to understand d. Whether what you conveyed was interesting or not e. Was there a sense of full communication by the end of the conversation

Also, how much more difficult was it to communicate with the missing component? Do you think the statistic is correct?

A Case to Consider In the eighteenth year of King Josiah's reign, the king decided to renovate the Temple in Jerusalem. During the renovation, the high priest found a Torah scroll, which he gave to the king to read. The king realized that the people had stopped paying attention to what was written in the Torah, so he decided to gather all the elders of Judah and of Jerusalem in order to publicly read the Torah to them. The king brought everyone to the Temple, and, while he stood on a raised platform, he read aloud in front of everyone the entire contents of the Torah scroll. Why would King Josiah feel the need to publicly read the Torah scroll? Could he not

have just made all the elders read it for themselves? By the time of this event, the Jewish people had already possessed the Torah as a

national tradition for centuries. Why do you think it would have been forgotten, how did King Josiah's reading attempt to stop that trend?

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If the teacher has taught a concept and it was not fully understood by the students, he or she should not become upset with them. Rather, the lesson should be repeated and/or reviewed until they appreciate the depth of the content.

Patience - "Don't worry, I am with you." Sometimes people mistake patience for laziness. In both cases a person may not be doing anything, yet there is more behind the waiting than what meets the eye. A patient person is waiting productively for the hopes of gaining something; a lazy person is waiting apathetically for the purpose of avoiding something. Patience is a trait to be admired, whereas laziness is a quality to be rejected. In her poem, "He That Believeth Shall Not Make Haste," Sarah Chauncey Woolsey, otherwise known as Susan Coolidge, tries to dance between the two types of waiting to demonstrate the value of patience over laziness.

The aloes grow upon the sand, The aloes thirst with parching heat; Year after year they waiting stand, Lonely and calm, and front the beat Of desert winds; and still a sweet And subtle voice thrills all their veins: "Great patience wins; it still remains, After a century of pains, To you to bloom and be complete." I grow upon a thorny waste; Hot noontide lies on all the way, And with its scorching breath makes haste Each freshening dawn to burn and slay, Yet patiently I bide and stay: Knowing the secret of my fate, The hour of bloom, dear Lord, I wait, Come when it will, or soon or late, A hundred years are but a day.

When it comes to teaching and to learning, it is very important to note the difference between patience and laziness. Teachers must be patient to review difficult material, and students must not be lazy and not review if they do not understand. Both teachers and students need to feel confident that the information is being securely transmitted, for otherwise both sides are just waiting around without anything to show for it.

For your sake waiting is done with patience; for no sake it is done with indolence.

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Questions 1. There is an expression which states, "Measure ten times and cut once." What is the

expression trying to teach? It must be more than "be careful not to trust your measuring stick…"

2. We have seen how teachers must be patient with students. Must students be patient with teachers and with other students? What would that mean in practice?

A Case to Consider

In the Talmud, the rabbis give a description of how Moses taught the Torah to the people. Moses

would first teach Aaron, his brother and High Priest. Then Aaron would go sit to the left of

Moses and Aaron's sons, Eleazar and Ithamar would come in. Moses would teach the Torah to

them, while Aaron was sitting next to him. When he finished, Eleazar would take a his seat on

Moses' right and Ithamar would sit to Aaron's left. Next, the elders entered and Moses taught

them. After he taught the elders, then the rest of the people would come before Moses, and he

would teach them. That means that Aaron heard the lesson four times, his sons heard it three

times, the elders twice and the rest of the people once. Then, Moses would leave and Aaron

would teach everyone the Torah. Then Aaron would depart and his sons then would teach the

lesson. They would then depart and the elders would teach the lesson. In the end, everybody

heard the Torah being taught four times.

Why do you think this would be an effective way to both teach and learn the material?

Do you think everyone learned the same thing each time the Torah was taught?

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A student should not say "I understand" when, in fact, he or she does not understand the material. Rather, the student should ask the teacher to repeat the information. He or she should not be embarrassed if the other students already grasped the material. If the student does become embarrassed, he or she will end up not learning anything in school. Also, others should not try to make a fellow student feel embarrassed, since everyone has different strengths and weaknesses.

Embarrass - "Reveal your own insecurities" A lot of times, people will do things to avoid being embarrassed without realizing that their avoidance would actually make the embarrassment much worse than one thinks. It might even be the case that what a person is embarrassed to do will not even be embarrassing if he or she just goes out and does it. For example, consider the story about the Emperor who had purchased some new clothes. There once was an Emperor who didn't care about anything but his appearance and how smart people thought he was. One day he hired two tailors who promised to make him the finest suit of clothes from a fabric that would be invisible to anyone who is unfit for his or her social status or was just hopelessly stupid. The Emperor was delighted but when the tailors finally brought him the clothes he could not see them! Instead of being confident in himself, the Emperor pretended to see the clothes for fear of appearing unfit for his position or stupid. His ministers did the same. The "tailors" pretended to dress him and the Emperor then marched naked in a parade before his subjects, who all played along and yelled how wonderful the clothes were, since none of them wanted to be embarrassed either. Suddenly, a child who was in the crowd and was too young to understand what was going on, blurted out that the Emperor was naked. Soon, others in the crowd, embarrassed, started admitting that the little child was correct. The Emperor cringed, knowing that the assertion was true, but he could do nothing but hold himself up proudly and continue the procession. (Adapted from "The Emperor's New Clothes") If we speak up right away and tell the teacher to repeat something or to further explain something, we are demonstrating courage not only for our own sake but also for those who need further explanation but are afraid to ask! The embarrassment we think we will receive when we want to ask a question is much different that what we get when others try to embarrass us. When people try to hurt us by making fun of us, or by bullying us, in public, it feels as if it is a violent attack. We feel beaten down by those who want to show the world our weaknesses. What we fail to realize is that the only reason why the bully picks up on something or other to criticize is because he has that weakness in himself. It is hard to see when it happens to us, but

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hopefully we will remember for our own sakes that making fun of others is like showing a picture of ourselves. Maybe then we can get rid of bullying for good.

To pretend in order not to be hurt will in the end be a waste of effort.

Questions & Exercise 1. There is an expression that says that embarrassing a person in public is worse than

murder. What do you think that means? How does that apply in a classroom or educational setting?

2. A recent study shows the following statistic: Every seven minutes someone is bullied at the playground. In all of the cases of playground bullying adults intervened only 4% of the time. Peers intervened only 11% of the time. Nobody intervened 85% of the time. Why do you think that is so? Are people afraid? Do people think someone else will come forward? What would you do if the person bullied is your brother, sister, or best friend? What would you do if the one bullying someone else is your brother, sister, or best friend? What if they were bullying you?

3. Interview a friend, sibling or parent about a time when he or she was bullied. Ask the 5 W's and the 1 H (who, what, when, where, why, and how). Write down the answers to your questions and then provide a final paragraph about your reactions to the interview.

A Case to Consider Rabbi Yohanan said that the destruction of Jerusalem happened because of an incident related to Kamza and Bar Kamza. The story goes as follows: A certain man had a friend Kamza and an enemy Bar Kamza. He once made a party and said to his servant, "Go and bring Kamza," but his servant went and brought Bar Kamza instead. When the man who gave the party found him there he said, "What? You tell tales about me! What are you doing here? Get out!" Bar Kamza said to the man, "Since I am here, let me stay, and I will pay you for whatever I eat and drink." The man said, "I won't." "Then let me give you half the cost of the party." "No," said the other. "Then let me pay for the whole party." He still said, "No," and he took him by the hand and threw him out. Bar Kamza thought to himself, "Since the Rabbis were sitting there and did not stop him, this shows that they agreed with him. I will go and inform against them to the Government." He went and said to the Emperor, "The Jews are rebelling against you." The Emperor said, "How can I tell?" He said to him, "Send them an offering and see whether they will offer it on the altar." So he sent with him a fine calf. While on the way he made a blemish on the calf's upper lip in a place where the Jews count it as a blemish but the Romans do not. The Rabbis were inclined to offer it in order not to offend the Government, but Rabbi Zechariah said that if it was sacrificed then people will say that blemished animals are offered on the altar. So they didn't sacrifice the calf, which confirmed the Emperor's suspicions. (Talmud Gittin 55b-56a)

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What do you think was worse, the actions of the man who threw the party or the rabbis who did not do anything?

Do you think Bar Kamza's actions are typical of a person who is publicly embarrassed? Why or why not?

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If, however, a student does not understand because he or she was not diligent in studying the material, then the teacher should make the student aware of the consequences that result from a lack of effort in order to motivate him or her to adopt better study habits in the future.

Rebuke - "Showing that You Care" A lot of times when people reprimand us, we think that we are being criticized or judged, when in truth it is only those who care about us who are willing to take the time to demand more from us. If someone did not care about how we acted or what we learned, why would he or she put in the effort to make us aware of how we are not living up to our potential and how we can improve? When people try to reprimand us softly and gently, we often disregard their critique as unimportant. It is only when we are yelled at do we see how angry our actions make others, yet by that point we become so defensive by the attack that we are unwilling to listen. It seems as if we are stuck, never able to receive a word of reproof, even from those who we know care for us. One teacher, Miss Nelson, tried a creative technique to show her students how their actions affected themselves and others, but the lesson could only last for so long. Miss Nelson is a kind and gentle grade-school teacher whose students constantly take advantage of her nice nature. After an especially disruptive day in class, Miss Nelson let her students know that she is not coming to school the next day. The students thought that this was a blessing. Now they could really act up, since no one ever takes substitute teachers seriously. The next day, however, before they get the chance to act out, their substitute, Miss Viola Swamp, showed up. As gentle as Miss Nelson is, Miss Swamp is strict, and she gives the students significantly more school work than Miss Nelson ever did. The students were so miserable that they go looking for Miss Nelson, worrying about what has happened to her. After a while, Miss Nelson returned to class and the children rejoice. (Adapted from Miss Nelson Is Missing!)

Of course, Miss Swamp is Miss Nelson in disguise, and Miss Nelson was trying to teach her students a lesson. For a while the students appreciated Miss Nelson, but they eventually forgot the tyranny of Miss Swamp and began to act disruptive again. It is always difficult to maintain a balance between sternness and gentleness, especially when the environment in the classroom is one of opposition between students and teacher and not cooperation between them. Yet if the class does not try to keep itself on course, whether through the teacher's rebuke, or even through students encouraging each other and warning each other to behave, then no one benefits from the opportunities that can occur in the classroom.

Before you reject words that disapprove first think, "Are they meant to make you improve?"

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Questions 1. Is there a difference between criticizing a person and criticizing what a person does? If

so, what is the difference? Which one do you think is more effective? 2. Has someone ever disappointed you but you never told him or her what it was? Are

you still as close with the person as you were before? What do you think would have happened if you told him or her what upset you?

A Case to Consider In the Bible, there were two brothers, Cain and Abel. Abel was a shepherd, and Cain was a farmer. One time, both Cain and Abel gave a sacrifice of their respective property. Abel brought the best of his flock, and Cain gave some ordinary fruits and vegetables. Abel's sacrifice was accepted, but Cain's was not. Cain was upset that his sacrifice was rejected, so God said to him, "'Why are you upset? If you do well next time, don't you think that your sacrifice will be accepted? If you don't bring your best, wouldn't it be your own fault that it will be rejected?" With whom do you think Cain was upset for his sacrifice being rejected? What was God's message trying to tell Cain about the consequences of his actions? How can the lesson of this story apply to the classroom?

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Classroom Communication At the beginning of class, the lesson should not begin until the classroom is composed.

Composure - "To put oneself together" In describing how he can produce such inspiring music, composer Johann Sebastian Bach once remarked, "There's nothing remarkable about it. All one has to do is hit the right keys at the right time and the instrument plays itself." If Bach would play all the notes at the same time, or without any control or timing, his music would have been nothing but cacophonous noise. On the other hand, when his music is played according to the arrangement which he composed, then each note is able to be appreciated for its beauty and each instrument has the opportunity to show its importance. Of course, the classroom is not like a piece of orchestra music where the teacher and students have set roles to play. The classroom is more like a jazz ensemble, where improvisation is essential. Just as in jazz, where skilled performers interpret tunes in very individual ways, and never play the same composition exactly the same way twice, so will a classroom lesson always have its own individuality based on the character and knowledge of each participant. Moreover, just as a jazz piece depends on each performer's mood and the interactions he or she has with fellow musicians, so does the classroom lesson each day depend on the classroom dynamic. Composure is more than just being composed. When something is composed, various elements are put together in a particular order to create a certain sum. That collection can be positive, such as a beautiful piece of literature, neutral, such as a grocery list, or even negative, as when a gang is composed of a group of bandits. When something has composure, on the other hand, the various parts come together in a manner that fits so naturally that the pieces are in a greater state of rest than before. There is a sense of calm and dignity to the composure. When a person has composure, he or she is not pulled in different ways by conflicting desires or emotions. He or she is focused in a way that allows for ease in action and for greater effectiveness. Similarly, when a classroom is in a state of composure, everyone, though each person is different and individual, is settled and ready to cooperate towards a goal, rather than compete with each other. When this occurs, each student can shine and bring value to the classroom discussion, especially when they can improvise and interact with the particularities of the day.

Chapter

3

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Something is built when things join together but crumbles when each acts as a loner.

Questions 7. When do you think a classroom is in a state of composure - as soon as everyone walks in

the door, after attendance has been taken, or when people are sitting quietly at their desks?

8. Should the classroom have a signal at the beginning of class to get everyone on the same page, like blowing a whistle at the beginning of a game, or like the countdown that band uses before starting a song? Why or why not?

9. Many times, athletes or musicians choke because their anxiety overpowers their confidence in their ability. All the practice they did to perfect their timing and their body movements are quickly pulled apart. They lose composure. We usually notice when individuals choke, but do you think teams or groups can choke as well?

A Case to Consider

In the Bible, when the Israelites thought that Moses was delayed in coming down from the

mountain, the people went to Aaron, and asked him to make a golden statue to take Moses' place.

Aaron saw that the people were out of control and was unable to calm them down, so he thought

it best to listen to their demands and to build them a golden calf. The people rushed to provide

Aaron the gold, and their frenzy could be heard all the way up the mountain. When Moses came

down from the mountain, he saw that the people were out of control, and that Aaron had let them

go crazy. He saw that the only way to calm everyone down and bring everyone back from

hysteria was to fight those who were the wildest in their support of the golden calf.

Do you think the request to build the golden statue was a thoughtful decision, or was it a

decision made from anxiety and distress?

Because Aaron could not calm the people down, did the frenzy remain constant or did it keep

building?

When Moses came down, he entered into the middle of a frenzy and found it impossible to

control the people. Can we apply a lesson from this story to what should be done when there

is rowdiness in the classroom?

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Two students should not ask questions or talk at the same time. Students should not ask questions unrelated to the subject matter being discussed.

Relevance - "Maintaining Connection" Paul Grice, a philosopher of language who founded the study of meaning in context, discovered that people in conversation with each other typically follow certain rules of engagement. He called the general principle of how people interact, the "cooperation principle," which he subdivided into four maxims. He defined the cooperation principle as follows: "Make your contribution such as it is required, at the stage at which it occurs, by the accepted purpose or direction of the talk exchange in which you are engaged." Grice, like many philosophers, in his attempt to be exact actually sounds more complicated than necessary, which violates his own principle. To put his idea more simply, the cooperation principle states that when people are talking to each other, they will make sure that what they say furthers the purpose of the conversation. Grice's four maxims provide the details of how people further their conversations. They are… Maxim of Quality - Be Truthful

Do not say what you believe to be false Do not say that which you cannot support.

Maxim of Quantity - Quantity of Information

Be as informative as is required. Do not be more informative than is required.

o Example: How was your day? Good - not enough information Well, let's see. First, I woke up and my alarm clock was playing that new

song on the radio that everyone is singing all the time, which is kind of annoying. My dad was yelling because he couldn't find his car keys, my mom was on the phone with her sister about wedding plans for a mutual friend, so I had to make my own breakfast. My little sister used all the milk, so I tried yogurt instead, which was pretty good…way too much information!

Maxim of Relation - Relevance

Be relevant. o This maxim can relate to the two above, since not being truthful or not

providing enough information can make your contribution irrelevant to the conversation. However, this maxim also covers more than just the amount and veracity of what you say.

o Example:

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How was your day? Horses are such magnificent creatures! - not relevant (most of the

time…) Maxim of Manner - Be Clear

Avoid vague or ambiguous expression. Be brief. Be orderly.

o The maxim of manner deals with cases where people are impolite or aggressive in their conversation. It is the maxim which allows people to want to continue talking to each other.

o Example: How was your day? Like you care how anybody's day is but your own! - not mannerly

o Example: My day was good. My day was good. (at the same time) - not mannerly

o Example: How was your day? Oh, you seriously shouldn't have asked, great, but I can't tell you about

it. - not mannerly The way people have conversations, both inside and outside the classroom, will affect what kinds of conversation they will have in the future and even what kinds of relationships people may have in the future. Many times, people give the others to whom they are talking the benefit of the doubt and assume that they are cooperating even when they may not be. If, however, a person is uncooperative for an extended period of time, eventually he or she may find no one else with whom to converse.

When speaking to others, try to connect, and good conversation you can expect.

Exercises 3. Choose one of the four maxims. Try to have a conversation with others where you

purposely violate the maxim you chose. How long were you able to maintain the conversation?

4. Take an hour after school and write down everything you say during that period. How much of what you said related to a conversation you were having? How much of what you said could you have gone without saying? What does this teach you about the words you use? Do you waste them or use them sparingly?

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A Case to Consider In the times of the Talmud, there was a rabbinic sage by the name of Rabbi Meir. He was universally known as the greatest sage in his generation, yet his colleagues never took his views to determine a ruling. They refused to consider his contribution because they felt that they could not completely understand him. Their doubts stemmed from the fact that he would often choose one side of an argument and bring proof that it was correct and then choose the other side and bring equal proof that it was correct. Therefore, the sages could not rely on any proof he brought for any position. Despite his brilliance, his lack of sincere cooperation did not allow his views to be relevant to the conversation. Does Rabbi Meir's failure to be considered support the claim that a person can choose

any answer as long as he or she can defend it or does it support the claim that it is better to take a position and debate it sincerely in order to seek out whether it is correct or not?

What did the sages think was more important, eloquent argument or finding the truth? Why do you think so?

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Students should ask questions and not make comments in the form of questions.

Sincerity - "Saying what you mean" Just because a sentence ends with a question mark, does not necessarily mean that it is a question. It could even be the case that the same sentence can either be a comment or a question depending on how it is said (even when both sentences end with a slightly raised voice as is usual with questions). For example, imagine two friends talking in one of the school's hallways. Suddenly, a third friend, whom one of the girls has been ignoring, comes up to them and says angrily, "Is there a reason why you are being so mean today?" and continues walking down the hall, not waiting for a response. Now imagine the same two friends talking in the hall. The third friend comes over and, taking the one who has been ignoring her over to the side, asks, "Is there a reason why you are being so mean today?" and waits patiently and with open ears with the hope to fix the conflict. In both cases the same words are used, yet in the first case the question is not sincere, but a derogatory attack. In the second case the question is sincere, and allows for a discussion to follow. Sincerity is not always the same as honesty. Just as the same line can either be a question or a comment, depending on the speaker's intention, so too can a statement either be honest or sincere depending on the manner in which it is said. For example, when a teacher asks a student if he or she studied for the day's test, the student can respond, "I studied," and mean that he or she studied for something else (or for two minutes). The student would be telling the truth in a sense. Yet the student is not honestly answering the question and therefore not being sincere. There may be exceptions to when one should be honest and sincere, such as when telling a bride how beautiful she looks or when leaving out information unnecessary to a story and hurtful if repeated. However, one form of communication which never seems to be productive is sarcasm. Though sometimes incorrectly considered as a form of humor, sarcasm is a sharp, bitter, or cutting remark, a taunt which can even be considered as bullying in certain circumstances. It is because of its hurtful affects and its lack of sincerity that Gene Forrester finally realized that sarcasm is the protest of people who are weak (A Separate Peace).

The words you use can delight or offend; their affect depends on what you intend.

Questions 1. What is the difference between a lie by omission and a lie by commission? Which do

you think is more commonly done? 2. Have you ever said something that was taken the wrong way? Why do you think it was

misinterpreted? Do you think it has anything to do with honesty, sincerity, and sarcasm? Explain.

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A Case to Consider In the Bible, when Pharaoh drew close to the Israelites at the Red Sea, the children of Israel saw that the Egyptians were marching after them. They became very afraid; and they cried out to God. Yet immediately thereafter, they said to Moses, "Is it because there were no graves in Egypt that you have taken us away to die in the wilderness? Is this not what we said to you in Egypt, saying, 'Let us alone, that we may serve the Egyptians?' For it were better for us to serve the Egyptians, than that we should die in the wilderness." If the Israelites prayed to God, why would they then say these words to Moses? Try to translate the Israelites questions and comments into what you think they are

really trying to say.

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When two people have a question, if one question is to the point and the other is not, preference goes to the question that is to the point. If one relates to practically applying the matter and the other is abstract, preference goes to the practical question. If one regards a straightforward answer and the other is about an interpretation of an answer, the straightforward goes first.

Priorities - "Choosing First Things First" Conversations are like circles, not in the sense that people talk around and around an issue, but rather that every conversation has the potential of going off on a tangent. The force that keeps a swinging ball on course, rather than flying off in a straight line, is the centripetal force. The magnitude of the centripetal force on the ball is dependent on how fast the ball is moving along the circle and the length of the radius of the curvature of the swing. This is true regardless of the string that keeps the ball on course. It does not matter how heavy or thick the string is, only how long you keep it and how fast you swing it. Similarly, the force which keeps a conversation on topic is the force of priorities. Like the centripetal force, it is also dependent on two things: (1) how broad the topic, and (2) how strongly one wants to keep the conversation on topic. Regardless of what the actual topic is, those who are part of the conversation must prioritize their questions so that they stay within its boundaries. Otherwise, like the ball, the conversation will go off on a tangent without any way to come back. The same thing applies when you set your mind to fulfill a particular action. It is very easy to get sidetracked or to pick up other responsibilities along the way, but you must always make sure that the load that you add does not hinder your ability to carry it to the end. As an example, here are the closing remarks of Dr. Martin Luther King Jr. in his speech, "A Proper Sense of Priorities." Someone said to me not long ago, it was a member of the press, “Dr. King, since you face so many criticisms and since you are going to hurt the budget of your organization, don’t you feel that you should kind of change and fall in line with the Administration’s policy. Aren’t you hurting the civil rights movement and people who once respected you may lose respect for you because you’re involved in this controversial issue in taking the stand against the war.” And I had to look with a deep understanding of why he raised the question and with no bitterness in my heart and say to that man, “I’m sorry sir, but you don’t know me. I’m not a consensus leader. [Laughter - Applause] I don’t determine what is right and wrong by looking at the budget of the Southern Christian Leadership Conference or by taking….[Applause] Nor do I determine what is right and wrong by taking a Gallup poll of the majority opinion.” [Applause] Ultimately a genuine leader is not a searcher of consensus but a molder of consensus. [Applause]

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Dr. King could easily have gone on a tangent by considering subordinate or ancillary interests when trying to implement his goals into practice. Yet he realized that to be effective, he needed to stay on track and lead the people on the straightest and most focused path.

If you are not careful to stay on course, at the end all you will have is remorse.

Questions 1. Why do you think people go off on tangents when in a conversation? Is it to change the

subject deliberately? To add confusion as a way to win an argument? Because they are not careful in their reasoning? Are tangents ever productive?

2. Why do you think people get overwhelmed? How can someone avoid that type of situation?

A Case to Consider In the Bible, before the Israelites were about to enter the Land of Israel, the tribes of Reuben and Gad went to Moses to request that they settle in the land east of the Jordan, since it was fertile and would be able to sustain their large amount of cattle. After hearing their request, Moses said to them, "Shall your brethren go to the war, while you sit here? Why do you turn away the heart of the children of Israel from going over into the land which the Lord has given them?" To this, the tribes responded, "We will build ranches here for our cattle, and cities for our little ones; and we ourselves will be ready and armed to go before the children of Israel, until we have brought them to their place; and our little ones shall dwell in the fortified cities because of the inhabitants of the land. We will not return to our houses, until the children of Israel have inherited every man his inheritance." What were the priorities of the tribes of Reuben and Gad? Were they the same

priorities of the rest of the tribes of Israel? How did the decision of the tribes of Reuben and Gad affect their relationship with the

rest of the tribes in the future? (Hint: See Joshua 22)

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Conversation in the classroom should concern only the subject of the class. One should not discuss matters that have nothing to do with the class.

Focus - "Concentrate on a Point" Did you know that if you make an "okay" sign with your hand, making the hole between your thumb and forefinger as small as possible while still being able to see through it, then what you see through the hole will be clearer? Actually, the same thing happens when you squint your eyes. This is called the "pinhole effect." The reason why you see things more clearly is because by blocking the peripheral rays, and only letting into the eye those rays which pass through the central portion of the pupil, you reduce the amount of refractive error. That means that all the other light rays that would distort the clear picture of what is in front of you are removed, so all you see is the object on which you are focusing. Another way to make sure that you see your intended object clearly is to position yourself so that you are not too close to be able to see the whole thing or too far from it that it gets lost in the background. The opposite effect of focusing is camouflaging. Camouflage deceives an observer into making a false judgment about the camouflaged object, either by having it blend into the environment, becoming effectively imperceptible, or by confusing an observer by providing visual cues that override the camouflaged object's features. Focus and camouflage, however, do not only apply to what we can see (or not see). They apply to all of our senses and even to our ability to understand a point or lesson. Many times we try to make, or stretch, analogies or gain support from other areas of knowledge, yet when done incorrectly we end up distorting the issue rather than improving our understanding of it. Often it is best to understand something on its own terms before trying to compare it to something else. If we try to compare things before even knowing what they are, we most likely will force our own misunderstanding on the two issues rather than learn about each one in and of itself.

If you always let things get in your way then the obstacles will lead you astray.

Exercise 1. Try to describe an event that happened during the day, or a subject in which you are

interested, without any extraneous information. Pretend that you will be telling the description to someone who has no reference or knowledge of the matter whatsoever. Be as specific and as interesting as possible.

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A Case to Consider Antigonus of Sokho used to say, "Be not like servants who serve their master for the sake of reward; rather, be like servants who do not serve their master for the sake of reward, and let the awe of Heaven be upon you." He had two disciples who used to study his words. They proceeded to examine the words closely and demanded, "Why did our ancestors see fit to say this thing? Is it possible that a laborer should do his work all day and not take his reward in the evening? If our ancestors had known that there is no other world and that there will not be a resurrection of the dead, they would not have spoken in this manner." So they arose and withdrew from the [study of the oral] Torah, and split into two sects, the Sadducees and the Boethusians: Sadducees named after Zadok, Boethusians after Boethus. (Avot d'Rabbi Natan) Do you think Antigonus of Sokho really meant what Zadok and Boethus thought? If not,

how did they come to make this inference? Do you think Zadok and Boethus focused on what was said? Or did they examine what

was said in a manner that camouflaged its true intent?

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Student Interaction If a person is sitting around others who are disrupting his or her concentration and/or participation, he or she should move to a different location in the classroom. If he or she is unable to move, he or she should try to distance himself or herself from the negative influence as much as possible.

Associate - "To Join Together" Though the notion of assembly and of association are often seen as synonymous, the two are not exactly the same. To assemble is to physically bring people together into a group for a particular purpose. To associate is to join together in the interest of shared ideas, and does not necessitate actual assembly. An assembly is a temporary gathering to pursue a goal; an association is a long-standing union of people who seek to promote certain concerns. The United States Constitution's First Amendment only specifically mentions that people have a right of assembly, yet the United States Supreme Court has held that the freedom of association is an essential part of freedom of speech because, many times, people can engage in effective speech only when they join with others. Under the law, there are two forms of association - Intimate Association and Expressive Association. Intimate associations are those which comprise of intimate human relationships, such as the family. Expressive associations are groups that engage in activities protected by the First Amendment, such as free speech, assembly, religion, and petition for redress of grievances. Though the Supreme Court has ruled that associations may not exclude people for reasons unrelated to the group's expression, they have allowed groups to exclude people from membership if their presence would affect the group's ability to advocate a particular point of view or if they would force the group to include a message that it does not wish to convey. Some associations, however, are made, not by their members, but by observers who group people together based upon their own assumptions. These assumed associations are formed in people's minds based on how they perceive others to behave, dress, or talk. For example, hippies or yuppies are not people who signed up to join the "Hippy Association" or the "Yuppy Association." Rather, they were given their membership card without ever

Chapter

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actively applying. Another example of an involuntary association is being arrested by the police for standing next to protesters at an illegal assembly, without actually doing anything. By being in the crowd, one is considered as part of the crowd, whether one wants to be or not. If you do not want to be associated with those around you, it is necessary to find a way to stop people from making that association. The easiest way to do so is often by moving away, either physically or behaviorally.

Avoid unwanted association by finding a means for separation.

Question & Exercise 10. What is a clique? Why do they form and what purpose do they serve?

11. Imagine that you are sitting next to a group of disruptive students. Think of a way to either tactfully stop the disruption or remove yourself from it. Would you listen if someone said that to you?

A Case to Consider The first chapter of Psalms goes as follows: Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the place of the scornful. But his delight is in the law of the Lord; and in His law does he meditate day and night. And he shall be like a tree planted by streams of water, that brings forth its fruit in its season, and whose leaf does not wither; and in whatsoever he does he shall prosper. Not so the wicked; they are like the chaff which the wind drives away. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord regards the way of the righteous; but the way of the wicked shall perish. What is the difference between the counsel of the wicked, the way of sinners, and the

place of the scornful? Why is the righteous compared to a tree and the wicked to chaff? What does that have

to do with where the righteous place themselves and where the wicked walk (or stand or sit)?

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If a person wrongs another in class, the victim should not stay silent, but rather should ask the other person why he or she wronged him or her. One should not hold a grudge or take revenge.

Redress - "Direct a Different Way" Letting an insult go is almost impossible. When a person is hurt, whether physically or emotionally, even if he or she wants to turn the other cheek, more often (and more natural) than not the insult will stand and spoil his or her temper, just as even the best wines turn into vinegar. There are two reactions that a person can have after being insulted. He or she either can approach the person who did the wrong, and hopefully change the direction which the relationship is going, or he or she can hold a grudge, and either take revenge or let the relationship disintegrate into what it may. Montresor used the wrong approach when he took revenge on Fortunato, a fellow nobleman, for some insult which he thought he received. During Carnival, Montresor baited Fortunato by telling him that he has obtained what he believes to be a rare vintage of Amontillado. He took him to the wine cellars of his palazzo and they wandered in the catacombs in order to get to the wine. When they came to a niche, Montresor told Fortunado that the Amontillado is within. Fortunato entered and, drunk and unsuspecting, did not resist as Montresor quickly chained him to the wall. Montresor then walled up the niche, entombing his friend alive. ("The Cask of Amontillado" by Edgar Allan Poe) When a grudge turns into a plot for revenge, the one originally slighted will oftentimes do something much worse than the original slight. The victim, instead of regaining his power, becomes more subordinate to his attacker, since he is forced to do something which he never would have done otherwise. The true manner in which a person can regain his own sense of control, and positively redress the situation that the slight has caused, is not to let it go but rather to ask the person in a non-confrontational manner why he was treated in such a way. The result of the conversation will either repair a relationship or sever it completely. What it will not do is maintain a deleterious one.

If you are subject to a perceived slight, don't let it fester, instead make it right.

Questions 5. Have you ever been slighted and decided to get the person back? How did you feel

afterwards? Have you ever decided to take the "high road" instead? Did it feel better or worse than getting the person back?

6. What is the difference between a hero and a villain, when it comes to avenging a wrong?

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A Case to Consider In the Bible, after Jacob had spent fourteen years working in Laban's house in exchange for Leah and Rachel, and another six years for his wages, Jacob finally had enough. Laban had tricked him numerous times without remorse, and Jacob had no recourse except to flee. When Jacob finally fled, Laban's sons told him that Jacob stole all of his wealth, and they went after him. When they caught up to Jacob at Gilead, Laban said to Jacob, "What have you done? You outwitted me and carried away my daughters as though captives of the sword! Why did you flee secretly? If you told me I would have sent you away with mirth and with songs! You did not even let me kiss my sons and my daughters! You have acted foolishly." At this point, Jacob answered, "What is my trespass? What is my sin, that you have hotly pursued me? These twenty years have I been with you; your ewes and your goats have not cast their young, and the rams of your flocks I have not eaten. That which was torn of beasts I did not bring to you; I bore the loss myself. You required that of me, whether the flock was stolen by day or stolen by night. During the day drought consumed me, and frost by night; and sleep fled from my eyes. These twenty years I have been in your house, fourteen years for your two daughters, and six years for your flock; and you have changed my wages ten times." After hearing Jacob's response, Laban could not say anything except to plead for a truce between him and Jacob. They made a pact which demanded that neither try to harm the other in the future and that each go their separate ways. If Laban was able to take advantage of Jacob for twenty years, why was he willing to call

a truce so suddenly? Why do you think Jacob's response was so effective? Do you think it was because he

only mentioned the facts of what happened (from his perspective) without attacking Laban as a person?

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If a classmate sees another classmate doing something wrong, he or she should approach him or her privately and tell him or her to stop. If one does not condemn the action, it is as if he or she condones it and therefore takes partial responsibility for the consequences.

Obedience - "Following Others' Rules" Obedience is not always a bad thing. In fact, most moral and religious leaders hail obedience to a system of rules as the ultimate form of behavior. Obedience becomes a dangerous excuse only when it is used to justify improper actions. Complacence, or having a total lack of concern for what you think is right, especially when you see injustice done to others, is not excusable; rather, it is as culpable as approving the injustice. Though the following passage from the Eichmann Trial is a bit long, it demonstrates how proud obedience to a bad rule can be as morally reprehensible as overt evil. Adolf Otto Eichmann, one of the major organizers of the Holocaust, was a German Nazi and SS Leiutenant Colonel. Because of his organizational talents and ideological reliability, Eichmann was charged with the task of facilitating and managing the logistics of the mass deportation of Jews to ghettos and extermination camps in German-occupied Eastern Europe. Judge Raveh: Do you remember at one point in your police interrogation talking about the Kantian imperative, and saying that throughout your entire life you had tried to live according to the Kantian imperative? Eichmann: Yes. Q. What did you mean by the Kantian imperative when you said that? A. I meant by this that the principle of my volition and the principle of my life must be such that it could at any time be raised to be the principle of general legislation, as Kant more or less puts it in his categorical imperative. Q. And so, do you mean to say by this that your activities in the course of deporting Jews corresponded to the Kantian categorical imperative? A. No, certainly not, because these activities...at that time I had to live and act under compulsion, and the compulsion of a third person, during exceptional times. I meant by this, by the...by this living according to the Kantian principle, to the extent that I am my own master and able to organize my life according to my volition and according to my wishes. This is also quite obvious, in fact it could not be meant any other way, because if I am subjected to a higher power and a higher force, then my free will as such is eliminated, and then, since I can no longer be master of my free will and volition, I cannot in fact adopt any principles whatsoever which I cannot influence, but, on the contrary, I must, and also may, build obedience to the authorities into this concept, and then the authorities bear the responsibility. In my judgment, that also belongs to it. Q. Do you mean to say by this that following the authorities' orders blindly signifies realizing the Kantian categorical imperative? A. Since the Kantian imperative was laid down, there had never been such a destructive and unprecedented order from a head of state. That is why it was new, and that is why

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there is no possibility of comparisons, and no...one cannot have any idea of how it was. There was the War. I had to do just one thing. I had to obey, because I could not change anything. And so I just placed my life, as far as I could, in the service - I would put it this way - of this Kantian demand. And I have already said that in fact others had to answer for the fundamental aspect. As a minor recipient of orders, I had to obey, I could not evade that. Q. So I understand that you learned the true concept [of the categorical imperative] at the time you were dealing with the deportation of Jews? A. As to whether it was the genuine complete concept of the categorical imperative, I am still not able to grasp even today, but I have grasped one thing - that giving such orders by a supreme head of state cannot accord with the spirit of a divine order. But now I was trying to come to terms with myself, and I saw that I was unable to change anything and unable to do anything. Q. What interests me more now is whether then, in the years when you came to Berlin - against your will, as you put it - until 1945, whether during that period you were aware, or became aware, that you were not living according to Kant's categorical imperative? A. I first became aware of this in Kulm. But it would not be right for me to say I became aware that I was not living according to this Kantian requirement, but I said to myself: I cannot for the present live entirely according to it, although I would like to do so.

To close your eyes when faced with injustice is to lend a hand and act in congress.

Questions 3. What do you think of Eichmann's desire to adhere of the Kantian categorical imperative

in light of his actions against the Jews in the Holocaust? 4. Are you convinced by his claim that when someone is unable to change anything, then it

is best just to follow bad orders? Explain.

A Case to Consider In the Bible, there was a certain Levite who took his concubine out of Bethlehem in Judah. She went back to her father's house in Bethlehem for four months, after which her husband went to bring her back. His father-in-law hosted him for a number of days, until they finally left to go back home. On their way, they stopped for the night in Gibeah, which was part of the tribe of Benjamin. When they got to Gibeah, there was no one that took them in for the night, except for one old man who was originally from Ephraim. As the old man was hosting his guests, some Benjaminites surrounded the house and told the old man, "Bring forth the man that came into your house, that we may know him." The old man replied, "My brethren, I pray you, do not so act so wickedly; seeing that this man has come into my house. Do not do this wanton deed. Behold, here is my daughter a virgin, and his concubine; I will bring them out now, do with them what seems good to you; but to this man do not do so wanton a thing." The Benjaminites abused the concubine all night until the morning; and when the day began, they let her go. The woman fell down at the door of

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the man's house where her husband was, and the man took her dead body home, and cut her up into twelve pieces, and sent the pieces throughout all the borders of Israel, saying, "Such a thing has not happened nor been seen from the day that the children of Israel came out of the land of Egypt to this day; consider it, take counsel, and speak." The outraged tribes of Israel sought justice, and asked for the miscreants to be delivered for judgment. The Benjaminites refused, so the tribes sought vengeance, and in the subsequent war, the members of tribe of Benjamin were systematically killed, including women and children. When the tribe of Benjamin was nearly extinguished, all the tribes came to a truce so that the tribe of Benjamin would be allowed to survive. Why was the whole tribe of Benjamin held accountable for the miscreant Benjaminites? Why do you think the tribe of Benjamin did not want to get involved initially?

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One should not speak badly or gossip about another student in the class. Similarly, one should not listen to other people speaking badly about someone in the class.

Gossip - "To hurt vitally by talking trivially" Gossip is a very hard thing to define in practice. For example, when does journalism turn into gossip? When does protecting a friend from someone turn into gossip? When does repeating what everyone already knows become gossip? Despite the fact that it is so easy to do and so hard to define, the harm to everyone involved is tremendous. The person speaking is turned into a mean and possibly vindictive person, when he or she may just have wanted to get something off his or her chest or tell an interesting story. The person hearing it now has negative feelings for someone he or she may not even know, or may feel despondent about how a community or society could let such a thing happen (even though he or she does not know all the facts). And, of course, the one about whom the gossip is spoken can become stigmatized for life over something that may not even be true. There is a Hassidic story about a man who went about the community telling malicious lies about the rabbi. Later, he realized the wrong that he had done, and began to feel remorse. He went to the rabbi and begged for forgiveness, saying he would do anything to make amends. The rabbi told the man, "Take a feather pillow, cut it open, and scatter the feathers in the wind." The man thought this was a strange request, but it was a simple enough task, and he did it gladly. When he returned to tell the rabbi that he had done what he requested, the rabbi said, "Now, go and gather the feathers." When the man began to stutter, asking how that could be possible, the rabbi said, "You can no more make amends for the damage your words have done than you can collect the feathers." What the rabbi meant was that even if he forgives the man for spreading the rumors, the damage is done and irreparable. Once gossip is in the air, it cannot be retracted. Gossip wars become a lose-lose affair, since everyone looks worse afterwards with no way of knowing who in the future will misjudge the contenders based on something that they heard.

Speaking will always have a consequence, and you may never know at whose expense.

Questions 3. Have you ever met someone after a number of years and all you could remember him or

her by was a rumor that was said? Do you think it is fair that the first impression you have of the person is based on hearsay? Remember - If you have that experience with others, most likely others have it with you.

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4. Have you ever been in a fight with someone and told your friend awful things about what the person did? Did you then make-up with the person, but noticed that your friend no longer could act towards the person the same way? Was your relief by telling your friend what happened worth hurting other people's relationships?

A Case to Consider In the Bible, Miriam and Aaron spoke against Moses because he separated from his wife in order to be ready for prophecy at all times. They said, "Has God spoken only with Moses? Has He not also spoken with us?" Yet they did not separate from their spouses. Immediately after making this comment, God spoke suddenly to Moses, and to Aaron, and to Miriam. He said, "Come, the three of you, to the tent of meeting." They all went and then God said to Aaron and Miriam, "Hear My words, to you, I make Myself known in a vision, and I speak with you in a dream. To my servant Moses this is not so; he is trusted in all My house; with him I speak mouth to mouth, manifestly, and not in dark speeches; and the similitude of the Lord does he behold; why then were you not afraid to speak against My servant, against Moses?" Once the prophecy was over, Miriam became leprous. Aaron pleaded to Moses, and said, "Oh my lord, I pray you, lay not sin upon us, for that we have acted foolishly, and for that we have sinned. Let her not be considered as dead." When Moses prayed to God on her behalf, God said, "If her father had but spit in her face, should she not hide in shame seven days? Let her be sent outside the camp for seven days, and after that she shall be brought in again." Miriam and Aaron judged Moses, even though they did not know the whole story. Do

you think that they would have spoken as they did if they knew? God punished Miriam, but Aaron asked Moses for forgiveness and to pray for her. Why

do you think that is so? Why is Miriam's punishment of being separated from the community appropriate?

Education Project

in

Human Flourishing

Teacher's Guide

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Introduction: Education Project in Human Flourishing This is a short-term course whose focus is human flourishing. The curriculum seeks to respond to the following challenge: How to create an educational program which not only provides an intellectual framework for ethical deliberation but at the same time imparts the necessary tools for moral training. In other words, how is it possible to instill in students both the knowledge and the will to live a morally-motivated life of human flourishing rather than merely provide a summary of theories of moral action? As an introduction to a potentially larger project, which would seek to develop a curriculum which oscillates between the ethics of Justice and Loyalty, this short-term course will establish the "rules of the game" for ethical behavior by using the standards of classroom behavior as the starting point for moral education. In essence, the course seeks to draw out Kohlberg's "hidden curriculum" to become part of the discourse for moral reasoning. The aim is to try not only to diminish misinterpretation or conflicting lessons that result from the hidden curriculum, but also to use small scale cases of moral deliberation as a means to develop skills before confronting larger questions. Each lesson includes a classroom rule, a definitional term (such as obligation, relevance, sincerity, etc.), a related case found in the students' general studies courses (with the hope to make what students study in other classes seem more relevant both to ethics and to their Jewish classes), questions that provoke reflection, cases from the Bible or Talmud (that try to open students towards religious sensitivity but not to teach religion per se), and exercises. The suggestions in the Teacher's Guide are only suggestions. Because each classroom will have its own dynamic, it is up to the teacher to determine what should or could be covered in the class on any particular day. However, it is essential that the questions and/or exercises be covered consistently in order to promote active participation and reflection among the students. Also, some of the questions/exercises should be assigned as homework in order for the students to continue to think about the lesson after class. It will also provide a segue to review the following day.

At the beginning, the Teacher's Guide will provide more background information to supplement the students' curriculum, yet it will gradually offer less supplementary content as the lessons proceed. The reasoning behind this decision is that it is the opinion of the author that the students' curriculum could stand as a fully self-sufficient pedagogical tool. However, in order to account for the various educational levels of potential students, the author recognizes that further clarification and/or examples may be necessary in the beginning to allow the curriculum to reach as many students as possible. The great majority of the rules for classroom behavior upon which the curriculum is based is the Laws of Talmud Torah from Maimonides' Mishneh Torah. The Mishneh Torah, or

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Sefer Yad ha-Hazaka (Book of the Strong Hand) is a code of Jewish law, compiled between 1170 and 1180, while Maimonides was living in Egypt. It consists of fourteen books, and details all of Jewish observance. Maimonides' sources for his code are the Torah, and the rest of Tanakh, the Jerusalem and Babylonian Talmuds, the Tosefta, the Sifra and the Sifre. He also included opinions of the Geonim and his teachers, Rabbi Isaac Alfasi and Rabbi Joseph ibn Migash. Before beginning the curriculum, it may be beneficial for the teacher to give a brief summary of what the Mishneh Torah is as well as a biography of Maimonides. Because of Maimonides' multifaceted talents, his biography may serve as an introduction to a discussion about the relationship between knowledge of Judaism and knowledge of other subjects, as well as the relationship between one's responsibilities as a Jew and one's responsibilities as a member of the broader society. If necessary, it may be helpful to also give a description of the various sources upon which Maimonides draws his rulings. Many students may not know how voluminous the Jewish tradition is; therefore, a description may serve as a means to show the students its intellectual depth. Of course, the content of the summary or description depends on the level of students' interest and their prior knowledge. Depending on the structure and timing of the class, for the first five minutes each day, the previous day's class rule and definitional term should be reviewed. Students should have the rule and definition memorized and should be able to provide a personal example of how to apply it. After the review, the new lesson should begin with emphasis on the practical aspects of the ruling. For the remainder of the first half of class, the explanatory information should be read aloud in class, or at least summarized if the students are assigned the reading for homework, and discussed based on the questions or exercises given below. The second half of class should focus on the "Case to Consider" and its subsequent questions. If there is not enough time to discuss both the explanatory content and the "Case to Consider" in one class period, it is better to take two classes to discuss one rule than to skip either section. If a teacher has an alternative example that may be more fitting for the class, then in he or she should note which example was used in the post-lesson teacher summary. If the examples covered in this curriculum coincide with material brought in other classes, effort should be made to integrate the lesson into the other classes as reinforcement. The post-lesson teacher summary is a series of questions meant to capture the progress that the students are making in class. The process of answering the questions should take about five minutes. It is extremely important to take the time and answer the questions immediately after class, if possible, in order to properly evaluate the success of the curriculum and to improve it where necessary. Any homework or written classroom work should be collected and sent to ijbedzow@gmail.com in order to properly evaluate the progress of the students. There are no formal tests or quizzes in the curriculum. Rather, examination of the students' progress should be continual and gleaned into the class discussion via the questions and exercises, as well as by homework assignments. The reason for the lack of

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formal testing is to promote consistent learning and not the "stop and start" method popularly used by students who cram for tests. Regarding the necessity to discipline students who misbehave in class, because this moral curriculum seeks to transform behavior as much as teach via discussion, it is the request of the author that the teacher use the following technique. Whenever a student misbehaves, in order to counter an improper action with a proper one, the student should perform an act of kindness to another person, write down what he or she did, and have the recipient sign it. The intent of such an exercise is to push the student to perform more proper acts than improper acts during the day, to change the perspective of discipline from punishment to training, and to make the student aware of the consequences of both proper and improper actions. The first day of class, students should be asked to write the answer to the following question to be handed in to the teacher: How would you describe your best friend and how would you describe your worst enemy? On the last day of class, students should be asked to write the answer to the following questions to be handed in to the teacher: What qualities in a person do you think makes a good friend? What do you think makes a bad friend? In which category would you put yourself? As with all curricula, this curriculum is only as good as the teachers who teach it and the students who engage in it. Therefore, the author requests and welcomes any and all suggestions, questions, and recommendations in order to make this project as effective as possible. Please direct all comments to Ira Bedzow at ijbedzow@gmail.com. Thank you for your participation in this exciting Education Project in Human Flourishing! Ira Bedzow

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General Responsibilities of Students and Teachers 1. Parents are obligated to teach their children. Grandparents are obligated to

teach their grandchildren. Children precede grandchildren in terms of priority. Obligation - "You must" Where do these rules come from? Deuteronomy 11:19 - And you shall teach them to your sons to speak about them. Deuteronomy 4:9 - And you shall teach them to your sons and your grandsons. BT Kiddushin 30a - Rabbi Joshua ben Levi said, "He who teaches his grandson Torah,

the Torah regards him as though he had received it directly from Mount Sinai, for it is said, ‘and you shall make them known to your sons and your sons' sons,' which is followed by, 'that is the day that you stood before the Lord your God in Horeb."

Thought for Discussion Obligation usually has the connotation of a debt, which seems to contradict the notion of freedom. However, obligations can actually allow a person to become more free. Compare these two ideas: Rossueau, in The Social Contract, argues that individuals must at times be forced to be

free, when they enjoy the benefits of citizenship without obeying any of the duties that it implies.

Mamonides' Laws of Divorce 2:20 - If a person’s evil inclination presses him to negate a command or to commit a transgression, and he was beaten until he performed the action he was obligated to perform, or he dissociated himself from the forbidden action, he is not considered to have been forced against his will. On the contrary, it is he himself, in his evil inclination, who was forcing [him to transgress].

Responsibility - "You can trust me" Thought for Discussion What is the point of the person's responsibility, for his or her child to know something or to carry it out? BT Kiddushin 40b - Rabbi Tarfon and the Elders were once reclining in the upper storey of Nithza's house, in Lydda,when this question was raised before them: Is study greater, or practice? Rabbi Tarfon answered, "Practice is greater." Rabbi Akiba answered, "Study is greater." Then they all answered, "Study is greater, for it leads to action." What is the purpose of this discussion, and what does each answer imply? 2. If a person does not receive instruction from his or her parents, he or she is

obligated to arrange for his or her own education. Self-reliance - "Will you help me?" Thought for Discussion If a person only has enough money to pay for his own education or for his children's education, which takes precedence? Does it depend on how much education one already has, and how the recipient of the education will use it? Is it purely based on economics?

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3. The obligation to learn lasts the entire day. Similarly, the obligation to learn falls

on every day. Perseverance - "Staying the Course" Thought for Discussion Joshua 1:8 - You shall think about it day and night. There are two aspects to Torah study: a) One which requires total devotion, dedicating all of one's time and effort to Torah,

because "the study of Torah has no limit." b) The establishment of fixed times for Torah study. Is the first aspect practical to make as a requirement? Does the second aspect fulfill the intent of the requirement? 4. Teachers who ignore their students, or who do not give them their full attention,

or are lazy in their instruction, should not be teachers. It is proper to select teachers who are careful in their instruction.

Role Models - "Do as I Do and as I Say" Thought for Discussion JT Demai 7:3 - Rabbi Yochanan encountered a teacher who looked emaciated. When he enquired about the teacher, his colleagues explained that he fasted. Rabbi Yochanan was very critical: "If a normal hired worker is forbidden to undergo penances lest he not produce as much as desired, how much more so does this apply to someone doing God's work." How much does a teacher need to sacrifice for his or her students? Thought for Discussion "Lazy in their instruction" - includes two elements: a) one who does not instruct the students b) one who errs in their instruction. BT Bava Batra 21 - After Yoav returned from slaying all the males of Edom (II Samuel 11:16), King David asked him to explain his actions. He replied: "Doesn't Deuteronomy 25:19 state 'Wipe out all the males (zachor) of Amalek?'" David told him: "You are mistaken; the verse reads 'Wipe out the memory (zecher) of Amalek.'" Yoav told him: "I learned zachor." Later, Yoav sought out his teacher and chastised him severely for his carelessness. 5. Having knowledge is better than having access to knowledge. Having access to

knowledge is better than having someone on which you can always rely for knowledge. Having someone on which you can always rely is better than not having anything at all.

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Confidence - "I know what I know" Thought for Discussion BT Horayot 13a - Sages declared that even a Torah Sage who is a mamzer deserves precedence over a high priest who is unlearned, as [implied by Proverbs 3:15]: "It is more precious than pearls." [That verse can be interpreted:] more precious than the High Priest who enters the innermost chambers. This can apply to two different aspects a) the arrangements of one's own priorities and goals in life b) the order in which people must be given honor and respect

General Conduct and Classroom Behavior 1. Learning can only occur when a student has a proper attitude and behaves

properly. If a student has improper behavior, the teacher should try to discover why the student is acting improperly in order to help him or her correct it.

Attitude - "My body's language" Thought for Discussion BT Berachot 28a - Rabban Gamliel restricted entry to the house of study to any student "whose inside did not reflect his outside" (to anyone whose character did not match his external appearance as a Torah scholar). Rabban Gamliel's colleagues did not agree with this approach, and when Rabbi Eleazar ben Azariah was appointed in his place, these restrictions were lifted. On the first day of Rabbi Eleazar ben Azariah's leadership, hundreds of students streamed into the house of study, and even Rabban Gamliel felt the need to reconsider his approach. Sometimes a teacher cannot see a student's insides even if he or she thinks otherwise.

Also, sometimes, a student's attitude may change just by becoming more associated with different influences.

2. Similarly, teaching can only occur when a teacher has a proper attitude and

behaves properly. No matter how intelligent a teacher may be, students learn as much - if not more - from a teacher's actions as from his or her words.

Behavior - "Action and Reaction" Thought for Discussion BT Moed Kattan 17a - There was once a certain teacher whose reputation was objectionable. Rabbi Judah said, "How should I deal with him? To prohibit him from teaching would be difficult since we need able teachers. Not to prohibit him from teaching would be difficult since the name of Heaven is being profaned." When he asked Rabbah bar Bar Hana about what he should do, he replied, "Rabbi Yohanan said, "What does the text, 'For the priest's lips should keep knowledge and they should seek the law from his mouth; for he is the messenger of the Lord of Hosts?' mean? It means, that if a teacher is like a messenger of the Lord of Hosts, the people should seek the law from his mouth; but if he is not, they should not seek the law from his mouth." After hearing his advice, Rabbi Judah decided to prohibit the person from teaching. Later, when Rabbi Judah became ill, the

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sages came to inquire about the man and the man came along with them. When Rabbi Judah saw him, he laughed. The man said to him, "Is it not enough that you prohibited me from teaching, but you even laugh at me!" Rabbi Judah replied, "I was not laughing at you. But as I am departing to the World beyond, I am glad to think that even towards such a person as you I showed no tolerance. Why do you think Rabbi Judah had such a vehemence for teachers with objectionable

reputations? Is there a different standard for teachers than for others who deal with people? Why or why not?

BT Ta'anit 9b - Rabbi Shimi son of Ashi used to attend the classes of Rabbi Papa and would ask him many questions. One day he observed that Rabbi Papa fell on his face in prayer and he heard him say, "May God preserve me from the insolence of Shimi." Rabbi Shimi thereupon vowed silence and questioned him no more. In the previous examples that related to this Definitional Term, the teacher and the

student interacted directly. The student did not overhear his teacher. What does this example teach? How can you apply this lesson in your own activities, such as in the hallways at school?

3. The teacher should position himself or herself in such a manner that all the

students can see and hear him or her, and so that he or she can see and hear each and every student.

Communication - "What you hear and What I say" Thought for Discussion BT Berachot 11a - Once Rabbi Ishmael and Rabbi Eleazar ben Azariah were dining at the same place, and Rabbi Ishmael was reclining while Rabbi Eleazar was standing upright. When the time came for reciting the Shema, Rabbi Eleazar reclined and Rabbi Ishmael stood upright. Rabbi Eleazar ben Azariah said to Rabbi Ishmael, "Brother Ishmael, I will tell you a parable. What is our conduct like? It is like that of a man to whom people say, 'You have a fine beard,' and he replies, 'Thanks, I am actually off to the barber to remove it right now. Similarly, as long as I was upright you were reclining, and now that I recline you stand upright!" Rabbi Ishmael replied, "I acted according to the rule of Bet Hillel and you have acted according to the rule of Bet Shammai. Moreover, I had to act this way, in case disciples should see us act the same way and fix the halachah incorrectly for future generations. For should you argue that Bet Hillel also allows reclining, I would reply that this is the case only when one was reclining from the first. Here, however, since at first you were upright and now you recline, they may say, 'This shows that they both are of the opinion of Bet Shammai, and perhaps the disciples will see and fix the halachah that way for future generations." These two teachers were more focused on what the students may see from their actions

and what inferences that they may make from them. In a word, the realized that actions sometimes speak louder than words.

4. If the teacher has taught a concept and it was not fully understood by the

students, he or she should not become upset with them. Rather, the lesson should be repeated and/or reviewed until they appreciate the depth of the content.

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Patience - "Don't worry, I am with you." Thought for Discussion BT Eruvin 54b - Rabbi Akiba stated, "Where is it deduced that a man must go on teaching his pupil until he has mastered the subject? From Scripture where it says, "And teach it to the children of Israel (Deut. 31:19)." And where is it deduced that it must be taught until the students are well versed in it? From Scripture where it says, "Put it in their mouths (Deut. 31:19)." And where is it inferred that it is also his duty to explain to him the reasons? It has been said, "Now these are the ordinances which you shall put before them (Exodus 21:1)." BT Eruvin 54b - Rabbi Pereda had a student to whom he would teach a lesson four hundred times before the student could master it. On one particular day, Rabbi Pereda was invited to an event. He taught his student as he usually would, but the student just could not master the subject. When Rabbi Pereda asked the student what the matter was, the student responded, "I know that you have to leave, and the pressure caused by the time constraint is making it difficult for me to concentrate." When he heard this, Rabbi Pereda told the student, "Give me your attention, and I will teach it all to you again." Rabbi Pereda ended up teaching the student the information another four hundred times. Do you think that Rabbi Pereda did more than he had to do in this situation? If so, why?

If not, why not?

5. A student should not say "I understand" when, in fact, he or she does not understand the material. Rather, the student should ask the teacher to repeat the information. He or she should not be embarrassed if the other students already grasped the material. If the student does become embarrassed, he or she will end up not learning anything in school. Also, others should not try to make a fellow student feel embarrassed, since everyone has different strengths and weaknesses.

Embarrass - "Reveal your own insecurities" Thought for Discussion BT Berachot 63b - Rabbi Samuel bar Nahmani said, "What is meant by the verse, 'If you have acted foolishly [nobaltah] in lifting yourself up, or if you have planned devices [zammotah], lay your hand upon your mouth?' Whoever abases [menabbel] himself for words of Torah [i.e. is not ashamed to ask questions which may at first sound foolish] will in the end be exalted, but if one muzzles [zamam] himself, his hand will be upon his mouth [i.e. he will be unable to answer questions put to him].

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6. If, however, a student does not understand because he or she was not diligent in studying the material, then the teacher should make the student aware of the consequences that result from a lack of effort in order to motivate him or her to adopt better study habits in the future.

Rebuke - "Showing that You Care" Thought for Discussion BT Ketubot 103b - Rabbi Hiyya once said, "I make provisions that the Torah shall not be forgotten in Israel. For I bring flax seed, sow it, and weave nets from the plant. With these I hunt stags with whose flesh I feed orphans and from whose skins I prepare scrolls, and then proceed to a town where there are no teachers of young children, and write out the five Books of the Torah for five children respectively and teach another six children respectively the six orders of the Mishna, and then tell each one: Teach your section to your colleagues." Instead of teaching all the students the same thing, why would Rabbi Hiyya teach

different things to different students and then make each one teach the others what he learned?

How does each student's responsibility for knowing the subject matter change as a result?

Classroom Communication 1. At the beginning of class, the lesson should not begin until the classroom is

composed. Composure - "To put oneself together" 2. Two students should not ask questions or talk at the same time. Students should

not ask questions unrelated to the subject matter being discussed. Relevance - "Maintaining Connection" Thought for Discussion BT Shabbat 3b - Rabbi Hiyya said, "When a Rabbi is engaged on one Tractate you must not question him about another, lest he be not conversant with it. For if the Rabbi were not a great man, you would have put him to shame, for he might have answered you incorrectly. Why do you think people usually ask "off topic" questions? Do you think Rabbi Hiyya is correct that asking an "off topic" question can shame the

teacher? 3. Students should ask questions and not make comments in the form of questions. Sincerity - "Saying what you mean" 4. When two people have a question, if one question is to the point and the other is

not, preference goes to the question that is to the point. If one relates to practically applying the matter and the other is abstract, preference goes to the

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practical question. If one regards a straightforward answer and the other is about an interpretation of an answer, the straightforward goes first.

Priorities - "Choosing First Things First" 5. Conversation in the classroom should concern only the subject of the class. One

should not discuss matters that have nothing to do with the class. Focus - "Concentrate on a Point"

Student Interaction 1. If a person is sitting around others who are disrupting his or her concentration

and/or participation, he or she should move to a different location in the classroom. If he or she is unable to move, he or she should try to distance himself or herself from the negative influence as much as possible.

Associate - "To Join Together" 2. If a person wrongs another in class, the victim should not stay silent, but rather

should ask the other person why he or she wronged him or her. One should not hold a grudge or take revenge.

Redress - "Direct a Different Way" 3. If a classmate sees another classmate doing something wrong, he or she should

approach him or her privately and tell him or her to stop. If one does not condemn the action, it is as if he or she condones it and therefore takes partial responsibility for the consequences.

Obedience - "Following Others' Rules" 4. One should not speak badly or gossip about another student in the class.

Similarly, one should not listen to other people speaking badly about someone in the class.

Gossip - "To hurt vitally by talking trivially"

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Post-lesson Teacher Summary

1. Did the students respond positively to today's lesson? Did they seem to apply what they learned from the previous days' lessons?

2. What type of questions did the students ask? Did they demonstrate that they understood the topic? Was there anything that they did not understand?

3. Did any tangential discussions arise? What were they, and how did they proceed?

4. Did anything out of the ordinary happen in class today?

5. Were there any disciplinary problems in class today? What were they?

6. Have you seen or heard students discussing the lesson outside of the classroom or implementing what they have learned in situations outside the classroom?

7. Is there anything else you would like to share?