Leaving a Lasting Impression
The Torah introduces the laws and practices of Yom Kippur by recalling the death of Aharon HaCohain’s two sons who died because of impropriety in their practices in the Mishkan. Rashi provides a parable to explain HaShem’s reasoning for recalling such a painful experience in Aharon HaCohain”s life. By recounting the vivid memory of their untimely death, the messages about proper practice and expectations in the holiest places in the world conveyed by Moshe Rabeinu would have greater meaning and relevance. This impressionistic approach would hopefully help Aharon HaCohen and his two remaining sons to avoid any potential mistake that would cause their death.
In a similar vein, after the Benai Yisrael crossed through the dry seabed after it split ahead of the pursuing Egyptians, the Torah records that the people saw the enemy dead on the bank of the sea. Chazal say that HaShem ordered the sea to spit the Egyptians out so that the people would be convinced that they were dead and not still alive having exited the river in a different place. Again, HaShem’s choice to provide a visual sign that the enemy was dead and not to communicate it via a prophecy to Moshe Rabeinu and his verbal announcement to the people was to provide an impressionistic experience in order to neutralize the fear of the Egyptians that they were carrying in their hearts. In fact, the entire experience increased the awe of HaShem and the deep faith the people had in HaShem and Moshe Rabeinu.
There is a Midrash that carries the message of impressionism at the splitting of the sea even one step further. Chazal say that the Egyptians were spit out from the sea alive and died on its bank. The Or HaChaim explains the reason, to allow the Benai Yisrael to recognize the Egyptians while still alive, and to let them see the Jews, so their deaths would happen in a state of embarrassment. By dying on the bank of the sea, both the Jews and the Egyptians were left with a powerful eternal memory. Dying in a state of embarrassment must cause those who die an after life experience more dreadful than death without it. And the Jews, to actually experience the Egyptians dying made an impression of a far greater magnitude than just seeing them dead and surely just hearing about their demise.
We find that the practice of impressionism found its way into the laws of Sanhedrin and the procedure for capital punishment. It was common that the death penalty was administered in public in order to impress upon society the seriousness of the crime committed and the associated punishment.
Although our examples of impressionism are associated with death and dying, it is a concept that is utilized in other walks of life like art and education. Regarding chinuch of children, we can all flash back to our childhood and recall vividly events that left us with lasting memories and most probably changes in how we see certain things and approach life situations. In a Torah educational environment, impressionistic moments should not be left to chance. Rather, impressionistic lessons should be common practice for children in early childhood and elementary education. The Rebeiim and Morot should include impressionistic approaches to lessons on epic events like redemption from Mitzraim and the receiving of the Torah that lead to a deepening of faith during children’s formative years.
When we consider that our primary chinuch goals for our children are to learn Torah in order to acquire it, to know what they learned for the rest of their lives, and to be directly impacted by the Torah’s messages, in order to have an unshakable faith in HaShem. It is imperative that our chinuch system is replete with Best Practices. Impressionistic lessons fall into this category.