"I hate the Tanakh. But, even more, I hate this course and having to study it." That's how precise, clear, and harsh were the words of Lara (fake name), on her first day of secondary school, at the course entitled Jewish Sources and Traditions. Lara is a student I had five years ago. Strong, unshakable, and with years of not grasping the meaning of that particular course.
Lara was probably expressing the thought of many other students who couldn't find meaning in the courses related to Jewish studies. Her criticism, which for me was highly constructive ―even though she might not be aware of that― made me reflect on myself as an educator. In that search and reflection, after having taught many courses, teachers' training seminars, university lectures, and more, I came across, not long ago, this Master's degree program in Jewish Studies. What could be a better response to the lack of enthusiasm regarding building new forms and paradigms than to continue studying and preparing oneself in an up-to-date, powerful, and relevant area of study? Is there any better way to deconstruct and construct new forms of reflecting on Judaism than attending this M.A.?
That is why I signed myself to the M.A. program, which, so far, has strengthened my notion that we have to conceive education as capable of transforming us. The transformation involves arriving at each class in one way and coming out as a different person. We are invited to reflect on texts we might be familiar with but now approached differently. For example, re-reading Ahad Ha'am and realizing that we are pursuing what he proposed long ago, making traditional texts relevant to our time. Or, for example, reading Levinas and realizing that when we teach our students the importance of being ethical and responsible, we are coming closer to the most fundamental principles of Levinas. It is about reading women thinkers such as Tamar Ross and Judith Plaskow; they invite us to think about feminism within Judaism.
The M.A. is not only transformative because of its contents but also because of the exchanges it encourages. Attending the M.A. involves experiencing at each forum, class, and assignment what these texts teach us around the concept of multiculturalism. We face each student's different backgrounds, cultures, and customs; it enriches us. Despite our differences, we face similar educational problems concerning Judaism, pluralism, gender, the pandemic, and the challenge of teaching via new technologies. Here is where we turn something personal into a shared experience. We try to come up with common answers for the same issues but from each social particularity.
Our lecturers fulfill a crucial role in this transformation. Through their lessons, methods, contents, texts, and questions, we understand that we will not come out of each meeting or class in the same way we have arrived. Moreover, their forum comments, feedback, calls, and e-mail exchanges present their commitment to the teaching practice with each of us. They are listening, reading, answering, suggesting; all of the ways for being present in a committed and faithful HINENI (presence).
Today, I wish to thank Lara, that student whose questioning urged me to find new forms and horizons. Her critical statement pushed me to find new paths for growth, training, and exchange. This is a path of joy, learning, gaining insights, and showing a genuine commitment to Jewish education and its continuity.
BIO:
Tamara Kullock – an M.A. student. She studied Anthropological Sciences at the School of Philosophy and Literature, Universidad de Buenos Aires. In addition, she attended the Abarbanel Institute of the Latin American Rabbinical Seminary and the Majón Greenberg – a training institute for teachers in the Diaspora. She is currently teaching at the high school level and specializes in Jewish sources and traditions.