Thoughts on the New Year

David Brooks writes in the NY Times today about a perceived change in culture in the United States in the years since the end of World War II. His article, High Five Nation describes a cultural shift from a default position of humility to one of self-congratulation and pride. He even quotes Bing Crosby at the end of the war,

• “All anybody can do is thank God it’s over,” Bing Crosby ... said. “Today our deep down feeling is one of humility,” he added.

Brooks goes on to quote an article written by correspondent Ernie Pyle:

• “We won this war because our men are brave and because of many things — because of Russia, England and China and the passage of time and the gift of nature’s material. We did not win it because destiny created us better than all other peoples. I hope that in victory we are more grateful than we are proud.”

(by the way, I'm not sure his evaluation is totally fair - a friend today commented that the celebrations in Times Square of the Allied victory were hardly understated - and yet..) There is an element of his argument that rings true to me as a Jewish educator.

At this time of year, as we approach Rosh HaShanah, much of the liturgy we participate in and that we are preparing our students to participate in revolves around our belief that ultimately it is God who is responsible and to whom we are responsible, not only ourselves.

When we survive a life-threatening incident we thank God for sparing us.

When we hear of a death the traditional response is "Baruch Dayan Emet", 'Blessed is the Righteous Judge', which again confirms our belief that life and death are in God's hands.

It is God who decides who lives and who dies.

There is, I think, an essential humility in this belief that David Brooks would admire.

In the year coming, I wish you all a productive and fulfilling partnership with God in achieving all you wish for.

Ki Tavo

It seems pretty clear on first reading of this parasha that if we follow God's commandments we will be OK, and if we don't, well, the description of the alternative doesn't seem very appealing.

Is this as simple as it seems? Do what God commands, God will reward you. Violate God's commands, God will punish you.

So... good things will only happen to good people, and bad things to those who deserve to be punished. Right?

We all know that this is not always the case. And not only us - our Rabbis and teachers have known this for a very long time. The problem is so obvious that it has a name: theodicy. You can read an explanation of theodicy and Judaism's response in this selection from Sacred Fragments, by Neil Gillman

Are there other ways to understand this parasha? Let's look at a few:

Different translation of what happens if you follow the commandments, from Hillel.org, a site for college students

Is there another way to understand the curses? from It's the Joy, not the Oy, at Kolel

What is there in this parasha that relates to the current conversation about food -

• what is a "locovore"?
• what is "sustainable farming"?
• and what does this have to do with the parasha?

Go to www.canfeinesharim.org to learn more about meaningful relationships we can develop with those who produce our food. Read here about the relationship between bikurim and the Jewish communal society.

As you read through the text of the parasha - 26:1 - 29:8 of the book of Devarim,

• what are the Big Ideas you want your students to remember after they have forgotten all the details?
• What are the Essential Questions you want them to ask themselves? Those are the questions that, if they can answer them, will be evidence that they have understood these Big Ideas?

This parasha is always read during the month of Elul. Can you relate what you have read in the text with this time in the calendar?

Please feel free to send your comments, questions, reactions so we can have a rich conversation on-line, if not in person.

See you next week.

Guilt, Shame, Elul and Research

Today's NY Times Science section carried an article about the development and usefulness of guilt in children.

The title of the article is 'Guilt and Atonement on the Path to Adulthood'. When I saw the term "atonement" I thought- and how could I as a Jewish educator at this time of the year NOT think - about the upcoming Tishrei holiday season, and about the month of Elul, and I'm really beginning to think that the writers and editors of the NY Times may be studying Torah with us!!

What prompted me to write this note is the following quotation in the article:

'“The key element is the difference between shame and guilt,” Dr. Tangney says. ...

She recommends focusing not just on the bad deed, but more important, on how to make amends. “Both children and adults can be surprisingly clueless about whether and how to make things right,” Dr. Tangney said. '

Enter the Rambam, who gives us clear directions for teshuvah, for getting from wrong to right, from guilt to atonement:

1. Recognize the wrong
2. Apologize for the wrong
3. Make amends to the one you wronged
4. Promise not to repeat the wrong
5. When in a similar situation in the future, behave correctly, don't repeat the wrong.

In addition to the actual steps, the fact that the process is called in Hebrew teshuvah, or 'return', is a concrete way of separating the action from the individual. I may have done wrong, but I am capable of turning toward doing right next time.

This concept aligns so well with the instruction in the article for parents - not only to verbally separate the child from the misbehavior, but to do so with a concrete action that empowers the child to act to right the wrong.

Isn't it wonderful when research reaches conclusions that Jewish wisdom has come to so many years ago!!

Big Idea: Teshuvah is a process

Essential Questions:

1. What does the word teshuvah actually mean?
2. What part of the process is internal?
3. What part of the process involves actions?
4. What makes the process complete?
5. Why are there 5 steps listed above, when Maimonides lists only 4?

Activities to Promote Learning:

• Read about Maimonides' steps of teshuvah here.
• David Blumenthal writes about teshuvah here
• Write your own story of teshuvah, either fiction or non-fiction
• Create a visual display that symbolizes teshuvah. Be prepared to explain the elements of the display
• Write and perform a song or poem about teshuvah for the rest of the class.
• Collect true stories of teshuvah from the world around you.
• Private: choose an area in which you would like to do teshuvah and do it. You don't need to share this with anyone else if you don't want to.
• Compare and contrast 'teshuvah' with 'reflection'

Hoping Elul is a time for all of us to participate actively in the process of teshuvah.

And to encourage our students to do so in a meaningful and personal way.