Teaching Emuna in our Schools

Did you, by chance, attend a public school?

Teaching kids precise matter-of-fact Haskafos is the easiest way to make them entirely intolerant towards other valid beliefs.

Teaching kids different Shittos in Hashkafa is the easiest way to accidentally make people Apikorsim.

I agree. I find that these days much of what is taught is fluff and irrelevant to our daily life.

R’ Eidenson, a psychologist with a blog called Daas Torah, reported that he often had young people come to him with “psychological” problems, which he realized were in fact hashkafic problems. That is, they had trouble believing in what they thought they were supposed to believe, and felt bad about that. In most cases, however (if I recall correctly from his description), he discovered that the patient’s beliefs were actually consistent with valid hashkafic opinions expressed by rishonim or acharonim, even if they weren’t the most commonly-taught opinions. For that reason, he wrote a book called Da’as Torah, which compiles the wide variety of historical rabbinic hashkafic opinions on a variety of subjects.

In my opinion, kids at frum schools should learn a variety of hashkafic opinions and perspectives, including both more rationalistic and more mystical approaches (different forms of chassidus, mussar, R’ Hirsch, R’ Kook, R’ Soleveitchik, etc.). The way I see it, there is something out there for everybody, and some people will have little enthusiasm for Torah and mitzvos if they are only exposed to one point of view (rather than exposing them to, and letting them choose among, various (kosher) options).

Torah613, what kind of hashkofos confused you?

People should learn the writings of the Rambam, Ralbag, Ibn Gabirol, Rasag (Emunot ve Deot), Ibn Paquda, Ibn Daud, Ibn Falaquera, Hasdai Crescas, Kuzari, Mateh Dan, Hakham Kapach, Hakham Yihye Qafih, Yashar miCandia, Azariah deRossi, Leon deModena, Hakham Faur, etc. thoroughly. Having an engagement with philosophy and matters of belief is essential to living a well-examined life.

It was a well known practise to learn Chovos Levovos Shaar Habitochin in Yeshivos before the War. In chasidisha circles this was done as a prelude to the Gemorah shiur. For some reason this custom lost traction and was forgotten. There are sforim today that may have been written in previous generations but speak to the restless neshomahs of todays young. Try Chovos Hatamidim for one, it really amazes me that it was written before the Churban, yet speaks clearly of current trials.

The problem with teaching emunah or hashkafa is that you have to know about it to teach it. My brief encounters with people who attempted to teach it did not convince me that the effort should be expanded.

True they are supposed to teach you Emunah and Hashkafah in Yeshiva or BY. If they failed to well then they didn’t do their job but either way you owe it to yourself to fill in the gaps. Most of what I know today is what I went on and learned after high school and the first few years Beis medrash. The bottom line is a person is obligated to do what they can to supplement whatever was lacking in either their upbringing or their schooling. I’m not saying the school is innocent but Hashem will say to us “let’s see, you finished Yeshiva at 20 and you lived a nice long life. In those 70 some odd years from 20 and on you had plenty of time to make up for whatever you weren’t taught. So why didn’t you?” We won’t have an answer to that. So if your Yeshiva or BY failed at their task you have your work cut out for you to go ahead and make up for lost time.

There is one very important point that seems to have eluded nearly all prior comments. It is an unchallengeable fact about learning. Learning of “information” occurs didactically. It is best learned from a teacher (rebbe) who delivers that information via auditory or visual presentation. One might substitute recorded presentation (taped, video, or written material) if so inclined.

Values, among which Hashkofoh is a huge one, are best taught by example. Emunoh can be described, and intellectually absorbed. But until a student is exposed to the role of emunoh being implemented in one’s life, true learning will not occur. Such information being bounced back on a written test (bechinah) is virtually useless, and has no benefit to anyone except the teacher (rebbe) who considers it a gauge of accomplishment. In reality, it is a flat zero – unless the mission was to provide bits or bytes of data that are as emotionally important as the binary gibberish that are not interpreted or implemented.

Many of the baalei mussar speak openly about the way to teach Yir’as Shomayim as by example, even the relating of stories of tzaddikim (that kindle the imagery of the listener). As precious as the writings of the great Chachomim, many mentioned in earlier comments, might be, they do not result in maaminim, until there has been a more relevant way of absorbing that into one’s very essence. That, teach us the baalei mussar, is by example.

I completely agree with “The little I know”.

I’ll take it a step further; because Emuna can only be taught by example, it should not be taught directly in classrooms. There’s a lot more to be lost than gained.

Of course, on an individual basis, if a student has questions, there should be someone to whom they can be addressed, and that person must be well prepared to answer.

But giving classes in Emuna is just asking for trouble.