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This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Paysach Krohn, Yissachar frand, Berel Wein, , Yossi Bilius and Dr. Abba Goldman
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If one ever had the privilege to have a Jewish education, one has to wonder why he is taught certain particular topics. The art and creativity is relating the Torah topics to our everyday life. So what does an educator teach? After all, our great Torah is a smorgasbord of knowledge. It’s a sea of information which one can never get enough. Interestingly, the Jewish education system is uniformly structured purposely so our youngsters get the best enlightenment into Judaism. For example, the Yeshivas start teaching Talmud in the fourth or fifth grade. Interestingly, they always start off with one of the BABAS. It’s either tractate Baba Kama, Baba Metzia or Baba Batra. Originally, all three formed a single tractate called Nezikin (torts or injuries), each Baba being a Part or subdivision. Baba Kamma (first gate) discusses various forms of damage and the compensation owed for them. Baba Metzia (second gate) discusses civil matters such as property law and usury. It also examines one’s obligations to guard lost property that have been found, or property explicitly entrusted to him. Baba Batra (last gate) deals with a person’s responsibilities and rights as the owner of property.
There is pride and joy in being able to figure out the Gemarah.. The grade school Rabbi puts strong emphasis on teaching the Talmud. “One has to have a Gemarah head” my father would always say.
Many years ago a group of prominent Rabbis came to Rabbi Moshe Feinstein to discuss changes in the elementary school curriculum. Rabbi Moshe was the leading figure of his generation and he had the final word on most topics. At the time, he ruled on all the Jewish law topics in the United States for the Ashkenazim as well as the Sefaradim. He was the only big game in town and everyone abided by his rule.
 What could they possibly revise? The long grueling hours? The lunches? We and now our children spent a majority of time during the day in Yeshiva. Its an expensive undertaking on the parents, KOL HAKAVOD!! We have to ask ourselves what is the primary goal that is expected of a 4th or 5th grader? Let’s peak and find out what the leading Rabbis wanted to revise. They requested Rabbi Moshe Feinstein to change the curriculum of the learning Torah.
The Rabbi argued that perhaps it would be best for a 4th grader to open up for the first time a Tractate Brachot as appose to the BABBAS. Tractate Brachot discusses laws of basic beliefs, the Shema, and how to make the proper blessings. The Rabbis argued this is essential in the basic fundamental development of a knowledgeable Jew. One has to know how crucial that the proper material is presented to the students. One has to water the roots properly or else it won’t grow correctly.
Rabbi Moshe Feinstein retorted to the Rabbis, and this is a valuable lesson to all Jews:
“Learning the BABBAS is of the utmost importance for it shows sensitivity to ones fellow man. If a Jew is aware of anothers property, if he’s aware through the examples given by the Talmud,of negligence then he will conduct himself on a much higher respectable way towards his freind, neighbor and stranger on the street. If we ingrain these concepts at a young age then we are doing a tremendous service to society.
An example was given by Rabbi Pesach Krohn where a young Israeli lady was exploring the world and trying different religions. She was a spiritual soul wanting to find herself and on the way LEVALOT- have a good time. Many Israelis go on these journeys after they finish the army.
On one of her stops was India where she joined a caravan of Buddhas. One day as she was walking with her Guru, mentor and they see what looks like a wallet lying in the street.  The Guru picks up the wallet and gestures to the sky proclaiming “the G-ds have sent down this present” as a reward for my observance of the laws. A little confused and troubled, the Israeli girl asks the Guru: “Aren’t you going to open the wallet and find out who it belongs to? Perhaps there are clues on how to return the wallet to its rightfull owner”.This is what she learned growing up from her father and religious grandfather. She was appalled at the reaction of the Guru. Returning a lost object to its rightful owner is elementary. This week’s parsha hints at this very point.The parsha begins with the words “And these are the statutes (mishpatim) that you shall place before them.” The bulk of the parsha deals with the many laws that are categorized as “mishpatim”. These are the laws of interpersonal relationships that deal with everything from a person who damages to the various kinds of watchmen to the prohibition of taking interest on loans. A good portion of Choshen Mishpat — the section of Shulchan Aruch that deals with monetary and financial laws — are based on the pasukim in this week’s parsha. The first Rashi in our parsha comments on the opening word “v’ayleh” [and these]. Rashi explains that wherever the Torah uses the word “ayleh” [these], the Torah is invalidating or excluding something previously mentioned. However, where the Torah uses the word “ayleh” prefixed by the conjunctive vov as in “V’eleh” then we are supplementing that which came earlier. “And these” has the connotation “not only those, but these as well.” The application here, as Rashi explains, is that just as those (laws mentioned in Parshas Yitro, i.e. — the Asseret HaDibrot [Ten ‘Commandments’] were given at Sinai, so too, the laws mentioned in Mishpatim were also given at Sinai. The laws of Mishpatim are an integral part of Judiasm for it puts an emphasis on man’s relationship with his fellow man as well as the relationship with G-d. To respect others and how to communicate properly is seen as front row center in the beginning of the Torah. It is as though the Torah in the two first parshiyot was in a hurry to get to Avraham and his life and tell us the achievements and struggles. The Midrash indicates that this is in fact a true analysis of the Torah’s intent when in the beginning of Bereshit it clearly indicates that the entire process of creation was enacted for the purpose of Avraham’s coming on the world scene. Avraham is the pivotal figure in human history. He is the one who raises the banner of monotheism in a fashion that can be understood and followed by millions of humans. He is also the father of goodness and kindness, compassion and sensitivity towards others as a way of life, a value system, and not merely as isolated acts of momentary compassion. How will the instruction that he received in the school established by Shem and Ever contribute to his survival and success at the house of Lavan, the master of decieving people; he is one of a shady character? The question is phrased in a more current if blunter fashion in the Talmud itself – of what value are the Torah students to society at large?
 To meet Lavan, Yaakov apparently needs to train in different forms of legal, commercial and worldly pursuits. Studying Torah is all well and fine, but how does it prepare one for the real world? This question is heard today in thousands of Jewish households and is a most vexing one. Our world today is one of Lavan compounded.Where does Torah study and Torah knowledge fit into our milieu, into solving our problems and difficulties, in facing down our enemies? Yet, we find that on the whole Yaakov was quite successful in the house of Lavan. He acquires his wives there and his children are born and raised there. What courses of study did he take and master in the school of Shem and Ever that enabled him to so succeed?
Rabbi Berel Wein indicates that the answer lies in understanding the place and goals of a Torah education in one’s life. Most people, especially those who view it from the outside looking in, think that Torah education is purely a matter of material covered, of knowledge of facts, of understanding complex and difficult Talmudical concepts and statements. In truth it is all that but it is much more.
A proper Torah education, a study course at the school of Shem and Ever, is meant to impart life-long values and a world view in which to fit the events of one’s life in a proper and moral fashion. One has to learn how to deal effectively with Lavan but one has to be very cautious not to become Lavan in the process.
Self-defense and protection of one’s own interests is part of the Torah value system. But pleasantness, sensitivity, faith in God’s justice and promises, and a willingness to tolerate and accommodate others (even unpleasant others) are also a part of the value system of the Torah.
 Yaakov enters the school of Shem and Ever to absorb the Torah value system that will allow him to survive Lavan and not to fall spiritually and become Lavan in the form of Yaakov. One of the most difficult tasks that faces Jewish society today is to remain a kingdom of priests and a holy people even when struggling with Lavan, Yishmael and Eisav for our very existence. Our schools have to teach Torah values and not be satisfied merely with knowledge, grades and test scores.For 3,500 years, Jews have been telling themselves, their children, and the rest of the world: Be good. Be kind. Be honest. Be ethical. Be moral. It is the most revolutionary message in human history, and we are the people who were chosen to deliver it — to be, as the prophet Isaiah said, an “or lagoyim” — a light unto the nations.
Rabbi Moshe Feinstein made his point clear. The ruling will not change. We have to raise Jews that will become a MENCH, an ODAM then and only then they will learn in depth the other laws.
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