Torah’s Timeless Chinuch Message
The third book of the Torah begins with the words, “And He called”. The terminology is not common, only in three places when HaShem communicated to Moshe Rabeinu did he preface “and HaShem spoke to Moshe…” with the words “and He called”. Chazal teach that HaShem’s calling to Moshe Rabeinu at the beginning of a conversation or a lesson when He was about to convey to him a new Mitzva or law was an expression of dearness from the “Rebbe” to his Talmid. Therefore, Chazal conclude that every time the Torah uses the language, “and HaShem spoke”, in any of the terms that the Torah uses to convey a communication that it was prefaced with a beloved “and He called”.
Chazal, in their effort to deal with the topic comprehensively, asked, should we assume that Hashem endearingly called Moshe at the beginning of a new topic in the Torah even if the words “and He spoke” were not stated? They concluded that only when the communication opened with “and He spoke”, did Hashem initiate the communication by calling out to Moshe. Otherwise it was not part of HaShem’s overture to Moshe Rabeinu. Inherent in their question is the assumption that a new topic can be introduced in the Torah without the opening phrase, “and HaShem spoke to Moshe”. Chazal draws this conclusion because new topics in the Torah are usually prefaced by a break in the text. Therefore, after every break, the Torah begins a new topic even without an introductory phrase.
This conclusion is puzzling because it implies Hashem to be inconsistent in His approach to chinuch. As stated, “And He called”, is an expression of dearness, Hashem is showing His love for His student at the beginning of a lesson. If this was an exemplary chinuch strategy, why didn’t Hashem employ it all of time, for every Mitzva. Chazal conclude that in fact Hashem did. They explain, HaShem taught many topics to Moshe Rabeinu during the same session. Each session was prefaced by the phrase “and HaShem spoke to…” Hence, every Mitzva was introduced to Moshe following a beloved shoutout by Hashem.
On this point, Chazal make one final assumption. They say that every time there is a break in the text of the Torah, HaShem pauses in his teaching before continuing with the next Mitzvah. We can assume that the purpose for the periodic break was due to human need. In fact, Chazal say that HaShem gave periodic pauses to allow his star disciple opportunities to reflect on the lessons in order to ensure mastery and acquisition. And if this is true by this Rebbe and His Talmid, how much more so should Rebeyiim and Morot provide opportunities for students to pause and reflect for greater understanding and mastery.
Although we don’t need to support for Chazal from university based research, it can help by providing ideas within the subject to ponder and apply the insights to practice. Hence, Best Practices in teaching require that teachers always consider the capacity of their students when preparing lessons. There is a simple rule about teaching. If your students were not successful in their learning, then the teacher did not fulfill his role as a teacher.
In this particular situation, teachers need to consider two points. First, as Chazal stated, there is a need to provide time for the human mind to process what was just taught and initially absorbed. In fact, the process of pausing and reflecting is not just a conscious process but even subconsciously the mind reflects and processes information. Research on the brain bears out that much of the processing for children happen when they are being physically active.
A second point to the periodic pause is based upon basic human needs. As humans, we are subjected to our bodily functions. By neglecting children’s need to eat, drink, use the facilities and have recreation is to cause them to function at a greatly reduced efficiency level. Therefore, for the Rebbe to declare after an extensive learning session, “let’s just learn two more pesukim before we take a bathroom break, snack, recess, etc., he maybe causing poor results when the students are assessed on their learning.
In fact, this philosophy is hinted at in the bracha we make for the Mitzvah of daily Torah learning. The Beracha concludes”…la-asoke b’divrei Torah- to busy oneself in the words of Torah”. The question is asked, why doesn’t the Beracha conclude, “to learn the words of the Torah”. We are taught, by saying “to busy oneself…” the Mitzvah of Torah learning is broadened to include preparation and anything that enables someone to learn. Therefore, if by taking a break during a learning session a person will have the ability to learn longer or more extensively, then the break counts towards the Mitzvah.
As a final thought, it’s worth reflecting that by introducing every learning session with Moshe Rabeinu with the phrase, “and He called…” Moshe Rabeinu was made to feel loved by his Rebbe. Humans love to hear their names called out. HaShem used the strategy to teach all future generations that enabling students to feel loved by their Rebbe enhances student happiness and with it student performance.
Torah educators and everyone who associates with chinuch should avail themselves of the timeless chinuch messages found throughout the Torah.