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Three questions come of this link between these two systems (namely;
Western society and Judaism): 1) How does a philosopher develop an
educational philosophy by approaching Western thought meaningfully while,
at the same time, maintaining an exemplary stature of an ideal Jew? 2) How,
and what, can the student learn about both of these systems while
understanding that both of these systems really are separate? 3) What sort of
teacher does it take that can bridge the divide and show how Judaism
encompasses elements of the general culture?
Rav Shamshon Refael Hirsch draws a parallel between the story of Cain and
Abel to the struggle of man within his environment. Abel is seen as more
spiritual and works to find G-d and develop himself in matters of the spirit.
Cain, however, is materialistic, and a man of culture. G-d had the archetype
of Cain in mind when He created the world; a being that is active and creative
but subject to moral decay as a result of his worldly work. Abel, however, is
seen as an individual ill-equipped to confront the world.
Ultimately, the Torah was given to a man like Cain to tame him and save him
from corruption. By remembering Shabbos and separating Priestly gifts, he
sets limits on his material possessions and is not ruled by them. In the
Hirschian model, the Torah is the moral agent that restrains and hallows the
world. Rav Soloveitchik would agree with this model, albeit he would see
more of a connection between the Halachic man and both Cain and Abel`s
archetype.
Within his essays, Rav Soloveitchik presents two types: Adam I and Adam II.
Adam I is a sovereign, majestic personality whose prowess in subduing and
inhabiting the world attests to his being created in the image of G-d. Adam II,
however, builds a community that subdues itself to G-d, and, by giving glory
to G-d, shares in authentic encounters between friends who share the same
goals as he does.
Rav Soloveitchik recognized the dichotomy between Adam I and II as a
transformative experience that man undergoes. Man internally develops from
the majestic, yet lonely existence of Adam I to the covenantal communityman that is reflected by Adam II - while not abandoning the majestic,
dominant creature that he identified himself as originally.
A program of education that nurtures the complex identity of a Jew
transitioning between Adam I and Adam II presents unique difficulties in all
the areas of educational commonplaces mentioned earlier.
How can a student who is used to the routine of making good impressions
and engaging in social, worldly affairs acclimate himself to the world of Adam
II? Assuming that there is usually some catalyst in a students life that causes
him to recognize the loneliness of the majestic life of Adam I, do we have to
create to streams of learning; one streamlined to the pre-catalyst student,
and another for the student positioned to develop the covenantal life of Adam
II? How can a teacher who is teaching material that he perceives as suitable
for a member of the covenantal community also present his material in a way
that includes members of the majestic community? Or, in other words, how
Part 2:
Part 2: Take the seven principles proposed by Sokolow (that's me!) for modern
Orthodox day school education and place them in a descending order of
priority. Explainbriefly!why you assigned priority to your first choice.