The State of the Jewish Union is… Meh, we’ll see.
Education is the beating heart of Judaism. Where the secular world sees wisdom as a means to power, Judaism sees wisdom as an end unto itself. “Torah L’ishma, Torah study, learning for it’s own sake,” for the shear holiness of the endeavor, is a distinctly Jewish goal. The Torah’s expansive rabbinic commentary, the Mishnah, the Talmud, all of the Midrashim, and all of the articulated Halachot, all of the ever-sprawling Oral Torah has at it’s central goal, to have holiness touch the heart of man.
Just as wisdom for Her own sake is a specifically Jewish concept, the Jewish approach to learning is likewise unique. Both learning and experience are expected: “Eim ein Kemach, ein Torah, Eim ein Torah, ein Kemah - Without a livelihood there can be not Torah, without Torah there can be no livelihood.” In such a concept there is a built in human dynamic because no two people can have the exact same experience. Thus the study of God requires the interaction between human’s. Why were human beings created in the image of God? Rabbi Heschel taught that it was a response to one of the Ten Commandments, “Thou Shall Not Make an Image of God? – Since man cannot live without God, God made man in God’s image to be a constant reminder. Yet no two of us are exactly alike. And this is the key to understanding the specific nexus that Judaism finds itself at the beginning of the 21st century: For us there has always been a necessary, incalculable balance between the individual and the whole. It is a paradox.
The traditional Jewish learning style is called Hevruta, from the Hebrew root, Haver, friend. Ideal study does not happen in a vacuum, but rather, with another opinion, another world view and set of experiences. Without a counter-balanced voice, one might have the hubris to believe that he or she is right – and one might vary well be correct. But Judaism believes in a multiplicity of correct views. Remember Fiddler on the Roof?