Education and Internalization
Student Summaries of Sichot of the Roshei Yeshiva
Yeshivat
Har Etzion
PARASHAT
EMOR
SICHA OF HARAV
YEHUDA AMITAL SHLIT"A
Education and
Internalization
Summarized by
Rav Eliyahu Blumenzweig
Translated
by Kaeren Fish
Say
to the kohanim, the sons of Aharon, and you shall say to them
(Vayikra
21:1)
Rashi, on the basis of the Gemara, notes the repetition of "saying" in
the verse and explains that its purpose is "to warn the adults regarding the
minors."
The Midrash, in contrast, offers a different explanation for the
repetition of the command to "say" to the kohanim:
For
the angels, who have no evil inclination, one utterance suffices
But when it
comes to mortals, who have an evil inclination it is optimistic to hope that
even two utterances will do. (Vayikra Rabba 26:5)
The Midrash in opposition to Rashi and the Gemara is not telling us
something about the obligation of educating, but rather about the manner of
educating. Two utterances are
needed - not as mere repetition, but rather with each utterance having its own
character and its own purpose.
When we wish to educate a person and to mold his character, it is not
enough to convey new information and concepts. Every person has his own views,
opinions, and conceptual system.
When he hears new thoughts and opinions that do not accord with his own,
he may "hear" them on the sensory level, but he is unlikely to internalize them;
alternatively, he may adapt the message that he hears to fit into his own
conceptual system. Thus it happens
that the same speech given by the same person may be absorbed by each member of
the audience in a different way, in accordance with each listener's views and
character.
Influencing a person so as to build his character requires a preliminary
utterance. Not an utterance that
bestows clearly defined, measured knowledge, but rather one that prepares the
heart. It is an utterance that
penetrates the persons outer shell and causes him to open his heart so that he
will be able to receive and absorb that which he hears, and to make it his
own.
This utterance cannot be measured, and it has no precise scope. A person may need to hear a lot before
he actually feels a desire to hear and to absorb. Perhaps, were he to try to define what
he has heard thus far, he would come up with nothing. He would not be able to define with any
certainty what he had absorbed, what was engraved on his heart, but he would
nevertheless sense his entire being ready to hear and thirsty to
receive.
Some streams of Chassidism delved at length into this "preliminary
utterance," the opening of the heart.
For example, there is the story of the chassid who returns from a talk by
the Rebbe, and tells his friend that the Rebbe's speech was outstanding; he is
enthused and excited by what he heard.
When his friend asks what the Rebbe said, the man answers: "What do you
mean? Who can understand the Rebbe?!"
While this chassid couldn't say what he had heard, nor could he
understand anything of it, his heart had been open to hear it
all.
Only once that preliminary utterance has been successfully conveyed is
there room for the second utterance the teaching of knowledge. Only then, when the message approaches
an open heart and an attentive ear, will it be absorbed. Only then will it not just lead to an
accumulation of knowledge, but will penetrate his entire being, building him and
developing his personality.
A person who seeks to educate and influence, or one who wants to be
educated and influenced, must understand the principle of these two
utterances. It is not necessary,
right from the start, to constantly measure achievements and examine the amount
of knowledge that has been absorbed.
If a person succeeds in hearing and absorbing the message in such a way
that it penetrates his being, then the message will henceforth flow from him
naturally, with no need to influence others by forcing himself, his opinions or
his thoughts upon them.
When all of a person's knowledge and views are integrated into his
personality, then one discerns his way of thinking in all of his conduct, in his
moral path, in his perception of the world. When these concepts arise from within
him quite naturally and emerge from his heart, they will undoubtedly enter the
hearts of others who are waiting to absorb and to be
molded.
(This
sicha was delivered on Shabbat Parashat Emor 5733 [1973].)
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