By Reuven Spero

For most of the past 2,000 years, Jews defined Jewish learning as the study of Torah. There were both compelling theological and sociological reasons for this. The Torah, and specifically halacha, provided the Jewish individual and community with the tools to structure their lives in accordance with divine will and for the individual Jew to find meaning in an existence which was often difficult if not impossible.

After the destruction of the Second Temple and the expulsion from the Land of Israel, Jews were faced with the challenge of maintaining their unique national culture, characterized by specific values, language, and customs. Torah and halacha were the fabric of our national existence.

The Haskala, or Jewish Enlightenment of the 18th and 19th centuries, and the political emancipation that accompanied it, brought a fundamental change to Jewish society and our understanding of Jewish learning. In fact, the shape of contemporary Judaism is in large part a reflection of the ideological ferment of that period. For instance, today’s major denominations (Reform, Conservative, Modern Orthodox) as well as Jewish secularism, date from the 19th century and form a spectrum of responses to the need to adapt Jewish life within the context of a modern, open, and pluralistic society.

The great Jewish thinker Asher Ginsberg (Ahad Ha-am) foresaw this factionalization of Jewish thought, and believed that a Jewish State could provide the common bond that would allow diversity to play a positive role in our national development. For Ahad Ha-am, the State would be a hothouse for the revival and flowering of our national culture—with learning at its core. Sixty years after the creation of the State of Israel, we are witnesses to the realization of Ahad Ha-am’s vision.

Traditional Jewish Learning
Any learning in its purest sense is process-oriented rather than goal-oriented. In a religious Jewish context, it is termed Torah l’shma, learning Torah for its own sake. The sages castigate one who “uses his Toarh (learning) as a spade,” that is, as a tool for making a living.

In Jewish tradition, learning, the very act of sitting down with a book and wrestling with the words and language and syntax and concept, is a holy activity. Opening a sefer (yes, it simply means“book,” but the word has overtones of refering to our classical literature) joins one with the intellectual lifeblood of our people.

Jewish learning is engaged learning,; completely personal, suffused with ultimate meanings and demanding interpretation. The learner has a responsibility to the text, which is to bridge the gap between ink and paper to flesh and blood. This simply cannot be done if one remains on the page itself.

That learning is then consummated through dialogue, Although calling it dialogue might be putting too kind a face to it. Traditional Jewish learning has nothing at all in common with formal lecture halls, academic decorum, and polite discussions. In fact, it would be difficult to consider a lone learner as one actually engaged in learning. Only in the spirited and passionate trialogue – two learners and a text – is the synergy created which lifts the mundane into sublime.

Yeshivot with a Twist
Striking and exciting indications of our cultural growth are expressed in the many kinds of Jewish learning centers in Israel. Jewish learning institutions which combine the facets of dialogue and the study of Jewish text are known as yeshivot and a melange of orientations can be found in Israel; for English-speakers as well.

Pardes Institue in Jerusalem has a postcollege, very diverse population. Much of the day is spent in preparing the text with a chevruta, partner. As in a traditional orthodox yeshiva, the main text studied in the morning is Talmud, and the afternoon is given over to shorter lessons on other Jewish texts and topics, such as halacha (Jewish law), midrash, Jewish philosophy, or Torah. Pardes prides itself on both its commitment to traditional Judaism, and respecting pluralistic expressions of Jewish life among it student body.

Encouraging individual expression of Jewish ritual, while posing intellectual and spiritual challenges are the Conservative and Liberal Yeshivas, Bet Yakar, or a new program called Siach (Dialogue) at the Alexander Muss Institute for Israel Education. Siach offers co-ed yeshiva style learning for gap-year and college age students from all backgrounds, and is completely non-denominational (or perhaps cross-denominational).

Yeshivat Simchat Shlomo has a different approach. Their website says it all – first, rather than featuring pictures of absorbed students asking penetrating questions to profoundly pondering teachers, Simhat Shlomo students are smiling and often outside the walls of the yeshiva. Simhat Shlomo (Shlomo’s Joy) “is dedicated to joyfully ... manifesting Jewish spirituality in the world... inspired by the teachings of Rabbi Shlomo Carlebach z”l.”

From A Different Angle
Whereas Israel is well-known as a center for traditional and progressive yeshiva study, and most Israeli universities offer advanced degree programs in Jewish History, Bible, Jewish Thought and Talmud, Bina is a reflection of the new forces at work in Israeli society. While stressing a secular, pluralistic and humanistic outlook, Bina’s primarily secular participants, familiar with the Bible and conversant in Hebrew, engage in a dialogue of values and lifestyle based on Jewish texts.

Similar to Bina are Ta Shma, Elul and BaMidbar which through courses and workshops bring religious and secular Jews together in study of ancient texts and contemporary situations.

“Learning, learning, learning,” wrote Ahad Ha-am, “that is the key to Jewish survival,” as well as the key to the blessing of our birthright.

Reuven Spero, a graduate of Hebrew University’s Melton School for Jewish Education, is a Senior Education Staff at the Alexander Muss Institute for Israel Education.