Leaving the Cave

Leaving the Cave

by Sefaria Education

Rabbi Shimon bar Yochai lived during the 2nd century in Israel, under Roman rule.

The Talmud relates the following story:

Rabbi Shimon bar Yochai spoke critically of the Roman government, which was reported to the authorities. The Roman emperor sentenced Rabbi Shimon bar Yochai and his son, Rabbi Elazar, to death so they hid in a cave where they studied Torah day and night while being nourished by a carob tree and spring of water which had miraculously appeared in the cave.

After living twelve years alone in the cave, the emperor died and the death sentence was lifted. Elijah the prophet came to the cave and told Rabbi Shimon bar Yochai and Rabbi Elazar that it was safe to leave the cave.

Although the social distancing that the world is experiencing during the corona virus pandemic is very different from the experience of Rabbi Shimon bar Yochai and Rabbi Elazar, the story gives us insight into how it feels to move from an isolating experience back into regular life.

  • Imagine you are Rabbi Shimon bar Yochai or Rabbi Elazar. What possible reactions could you have when you leave the solitude of the cave? Try to think of as many possibilities as you can.
  • In the Talmuic story, the transition from being inside the cave to being outside took place in one step. We have experienced a more gradual re-entry. What do you imagine might be the difference to the individual in the two cases? What might be similar? Which do you think you would prefer?

The Talmud continues the story by relating the reactions of Rabbi Shimon bar Yochai and Rabbi Elazar to leaving the cave.

נְפַקוּ, חֲזוֹ אִינָשֵׁי דְּקָא כָּרְבִי וְזָרְעִי, אָמְרִין: מַנִּיחִין חַיֵּי עוֹלָם וְעוֹסְקִין בְּחַיֵּי שָׁעָה. כׇּל מָקוֹם שֶׁנּוֹתְנִין עֵינֵיהֶן מִיָּד נִשְׂרָף. יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם: לְהַחֲרִיב עוֹלָמִי יְצָאתֶם?! חִיזְרוּ לִמְעָרַתְכֶם! הֲדוּר אֲזוּל אִיתִּיבוּ תְּרֵיסַר יַרְחֵי שַׁתָּא. אָמְרִי: מִשְׁפַּט רְשָׁעִים בְּגֵיהִנָּם שְׁנֵים עָשָׂר חֹדֶשׁ. יָצְתָה בַּת קוֹל וְאָמְרָה: צְאוּ מִמְּעָרַתְכֶם! נְפַקוּ. כָּל הֵיכָא דַּהֲוָה מָחֵי רַבִּי אֶלְעָזָר, הֲוָה מַסֵּי רַבִּי שִׁמְעוֹן. אָמַר לוֹ: בְּנִי, דַּי לָעוֹלָם אֲנִי וְאַתָּה.
They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustenance. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. They said: The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. Rabbi Shimon said to Rabbi Elazar: My son, you and I suffice for the entire world, as the two of us are engaged in the proper study of Torah.
  • What happened when Rabbi Shimon and Rabbi Elazar looked at the world around them?
  • How did God react to Rabbi Shimon and Rabbi Elazar’s disapproval of the way other people were living their lives?
  • For how long did the two men have to go back into the cave?

After leaving the cave for the second time, Rabbi Elazar continued to criticize those around him (burn down) while Rabbi Shimon treated others with respect (healed).

  • What do you think Rabbi Shimon learned from his second trip to the cave that Rabbi Elazar did not?

Making the connection

  • What has been the most difficult aspect of social distancing?
  • For many people, school during the time of Covid has been inconsistent. Rules often changed or situations occurred which necessitated changes in procedure. How did the inconsistency affect your learning? What new skills did you develop?
  • Imagine that it is fifty years in the future and you are telling your grandchildren about attending school during a global pandemic. What would you tell them about the experience?
  • What have you learned about yourself from the experience of social distancing?

Imagining the future

An article in the Washington Post, “After the Pandemic” asks the question of whether there will be widespread societal change after Covid-19 is under control. What aspects of our lives will return to “normal” and what will change?

The article begins with a look back at the influenza outbreak in 1918 in the United States.

“If history is any guide, not much will change in the wake of the covid-19 pandemic…When the pandemic subsided, people rushed to regain their sense of equilibrium and normalcy: While Americans had proved remarkably compliant with health officials’ initial demands, they were reluctant to keep those restrictions on their lives — even as many communities faced a subsequent wave of the illness.

Certain habits did change. Americans never returned to the common drinking cup, outlawed during the crisis and previously common in schools, offices and railway cars; they frowned on public spitting. Public health leaders celebrated their success in providing basic education on sanitation and personal hygiene. But the deaths of 675,000 Americans did not spur a remaking of the health-care system. Progressive era reformers had failed to create a national health insurance program, and despite the pandemic, their efforts withered in the 1920s.”

What do you think will change forever due to the pandemic? What do you think will stay the same?

The article continues with five reflections on what might change post Covid-19.

  • Read their thoughts on the future of healthcare, mass transit, personal interaction, and politics.
  • What do you agree with? What do you disagree with?
  • The article did not speak to anyone about what education will look like in the future. As a student, you are an education expert. How do you think that education will change as a result of the pandemic? Write a paragraph describing your predictions.

BACK TO NEWSLETTER

The Good Path – part I

This Lag b’Omer, I’m heeding my own advice and stepping out of my comfort zone. I’m sharing mystical thoughts courtesy of an old Hassidic tale, Aish Hatorah and Rabbi Yonason Goldson, founder of Ethical Imperatives. Of course, since I am “all about” providing practical, easy-to-implement marketing and development content, I am still providing a link to 33 strategic suggestions.

Rabban Yochanon ben Zakka instructed his students: Go see which is the good path to which a person should cleave. Rabbi Eliezer said: A good eye. Rabbi Yehoshua said: A good friend. Rabbi Yossi said: A good neighbor. Rabbi Shimon said: To foresee consequences. Rabbi Elazar said: A good heart. Rabban Yochanon replied: I prefer the words of Elazar ben Arach over your words, for included in his words are all of yours. {Ethics of the Fathers, 2:13}

As educators, you’ll note that Rabban Yochanon did not define the “good path” for his students. Rather, he instructed them on how to discover the answer.

But why did he favor Rabbi Elazar’s response?
The best way to understand our place in the world is to look into the Torah. This was how Rabban Yochanon’s students interpreted his mandate to “go and see.” They began by rereading the creation narrative, searching for clues about the “good path.”

Each student stopped at: And God saw the light, that it was good. Each student recognized that the Torah’s first mention of the word “good” offered the most likely source for divining the good path. From this point on, however, their interpretations diverged.

Click here to read the Good Path – part II  and discover interesting insights learned through their journey and Rabbi Elazar’s response.

Have questions? Should you have any questions about assessing present materials, implementing a marketing plan, crafting compelling stories, utilizing data-driven research to present your case, or any of my cost-effective day school services, please feel free to send me an email or call me at 516.569.8070.

Kol tuv,

Candace Plotsker-Herman

The Good Path – part II

Rabbi Eliezer said: A good eye
To Rabbi Eliezer, the light of creation cannot refer simply to the light by which we see, for the simple reason that Hashem did not create the sun and the stars until the fourth day, whereas He created light on day one. If so, what was this light?

The kabbalists explain that since Hashem is everywhere, He could not begin to create the universe until He had first created a place where He was not, a spiritual blank canvas on which He would produce the greatest creative masterpiece — the universe, and humanity. Only after preparing this spiritual vacuum (the voidand darknessdescribed in the verse), could Hashem begin the act of creation, reintroducing divine energy into the spiritual void — an act described in the expression, Let there be light!

 Thus Rabbi Eliezer declares that to walk the “good path” requires a “good eye,” the ability to perceive Divine light and follow it through our world of spiritual darkness. Once we cultivate the spiritual sensitivity to appreciate Torah’s Divine illumination, we will be able to cling to the good path.

 Rabbi Yehoshua said: A good friend
According to Jewish law, each 24-hour day actually begins as the evening sun falls below the horizon. Just as Shabbat starts Friday evening, so too does every day of the week begin as night falls, rather than as the sun rises. The biblical source for this is the verse, And there was evening and there was morning — one day. 

Why?

Human nature dictates that we truly appreciate only those things we are forced to do without. Just as the light of creation is essential, equally essential is our appreciation of that light. Hashem created darkness before light, to enable us to fully appreciate the light that illuminates our world.

Light, therefore, became a good friend to the darkness that preceded it, while the darkness provided the context with which to appreciate the light. According to Rabbi Yehoshua, adherence to the good path requires not only spiritual perception but also a context to give that perception true meaning — not only a good eye but also a good friend.

Rabbi Yossi said: A good neighbor
The kabbalists introduce us to the mystifying idea that in the earliest moments of creation, light and darkness were not divided, but were intertwined in harmonious coexistence.

After defining the light of creation as spiritual illumination of Divine will, we can interpret light as symbolic of good and darkness as symbolic of evil. Since everything Hashem does is ultimately for the good, light and darkness, good and evil, were initially, inextricably, woven together. But since the ultimate purpose of creation requires us to recognize and choose the good path, Hashem separated the two and enabled us to discern the good we must follow. As Rabbi Yossi understands a good neighbor, the ability to recognize boundaries between the light and the darkness, between good and evil, is the key to walking the good path.

Rabbi Shimon said: To foresee consequences
The Talmud explains that the creation of light, although necessary for human existence, also presented a profound danger.

Just as nuclear technology can produce energy to sustain, so too can it produce the power to annihilate. In the hands of the righteous, divine spiritual light can elevate humanity to the level of godliness. In the hands of the unscrupulous, it can be perverted to manipulate and exploit this world’s unlimited blessings. To limit the access of the wicked to His Divine light, and protect it from abuse, Hashem concealed his light in a place where the wicked would not go: the Torah.

To truly acquire Torah wisdom, the student of Torah internalizes Torah values. Torah transforms a person’s characterand activates the ability to discern possible consequences.

Rabbi Elazar said: A good heart
“The greatest distance,” our rabbis teach, “is from the head to the heart.” True wisdom comes when we internalize what we know in our minds, so that it penetrates our hearts, and becomes part of who we are.

The first four students all identified the correct source to answer their teacher’s question, and accurately interpreted its relevance. Their responses varied because they each emphasized a different critical factor in how to adhere to the good path. Perception, context, discernment, or foresight?

They erred by failing to recognize that each of the steps they identified is an integral part of a process that is incomplete without every component.

Rabbi Elazar ben Arach expressed this understanding as a good heart: only after acquiring total perspective of every facet of the Divine light can we adhere to the good path. Once we internalize Torah values, we can refine our characters, so that Torah wisdom will serve us and we serve it.

It is the total commitment to acquiring a good heart that enables one to walk the good path.This is why Rabban Yochanon declares: I prefer the words of Elazar ben Arach over your words, for included in his words are all of yours.

Days of transformation
Between Pesach and Shavuot we count 49 days, from the korban omer (the offering of the first barley harvest) to the sh’tei halechem (the offering of the first wheat harvest). Sefiras HaOmer, therefore, represents our transition from creatures little better than animals, to humans more exalted than the angels. The freedom of Pesach, ironically, does not even begin the count. Freedom is mere potential. What we do with freedom defines who and what we are.

Gematria: a transformative Math Lesson
Within Rabbi Elazar’s formula of a good heart we find a profoundly mystical allusion. The numerical value of the word lev, heart, is 32; the numerical value of tov, good, is 17. Together they equal 49.

And so we discover that the first 32 days represent a transformation of the heart, where the final 17 days represent the application of our newly elevated moral character into the practice of true good, or tov. The transition point is day 33: Lag b’Omer. 

So now on Day 33 of the Omer, take a moment (or 33!) to salute yourselves – for the work you do guiding your students along a critical process so that they will ultimately embody all the values articulated by Rabban Yochanon ben Zakka and thus be able to cleave to a path that is good in all ways.

* This discussion is adapted from the Chassidic classic, B’nei Yissosschar. Expanded from an article originally published on aish.com.

** Rabbi Yonason Goldson retired after 23 years in Torah education to found Ethical Imperatives, LLC. He is a professional speaker and TEDx presenter, teaching professionals how good ethics is good business. Visit him here or here.

Click here to read the Good Path – part I 

Click here to access 33 effective marketing tips

Have questions? Should you have any questions about assessing present materials, implementing a marketing plan, crafting compelling stories, utilizing data-driven research to present your case, or any of my cost-effective day school services, please feel free to send me an email or call me at 516.569.8070.

Kol tuv,

Candace Plotsker-Herman

For Every Generation

Intergenerational Marketing
Many years ago, I instituted a Grandparents League at a modern orthodox yeshiva. Within days, I discovered my insensitive error: I had not considered the sad reality that fact some students didn’t have living grandparents. I apologized and moved forward with the “Intergenerational Special Person Group.”

Fortunately, I was savvy enough to realize that if the group was going to succeed I needed ‘buy-in’ from grandparents and other relatives. I formed an Intergenerational Group to act as an advisory committee. They shared that while they would fly cross-country for a Chanukah play or graduation, they really wanted to experience the nitty-gritty! What was going on the classroom?

Take away? Larger intergenerational events such as Sunday breakfasts or melave malkes included curriculum fairs or individual classroom activities. We budgeted the extra time to invite parents and extended families to be photographed with the principal, teacher, and child at siddur and chumash plays – and presented mi’ dor l’dorcertificates to these special guests. Eventually, they were happy to not only pay “Intergenerational League” dues but also to make larger contributions. Moreover, many volunteered their time and expertise – becoming our true partners.

The Learning Experience
During the past few months, I was thrilled to celebrate a chagigat chumashat Yeshiva Har Torah and an intergenerational day and chagigat siddurat Farber Hebrew Academy. While those were pure nachat, I felt quite chagrined to discover that my stellar adolescent broad jumping abilities had declined pathetically when second grader Benny measured my results at the Har Torah Math Fair.

As Pesach approaches and generations of families gather together, we all feel the mandate to teach our children experientially: B’chol dor vador chayav adam liharot et atzmo, k’ilu hu b’atzmo yatza ata, mishibud Mitzrayim…”

“In every generation, an individual must demonstrate for himself as if he himself is leaving Egyptian servitude right now.”

How do you share the learning experience with your students’ extended families?
Please use this link to share your ideas.

For a host of Pesach resources, please visit:
Lookstein Pesach Resources

Schechter Pesach Resources

Have questions? Please feel free to send me an email or call me at 516.569.8070 to learn more about intergenerational marketing, I’m also happy to discuss special projects as well as annual retainers.

Chag kasher v’sameach!
Kol tuv,

Candace Plotsker-Herman

Draw, Aim, Release

Hitting the Mark

I imagine you’ve been receiving some Lag b’Omer emails – featuring bonfires. I know that I have. Those burning images make me think of two things:

1. S’mores and 2… well fires.

So, much as I would like to indulge, s’mores won’t help me shed the post-Pesach pounds. Nor could they be said to be integral to a heart healthy diet. Lighting a fire, on the other hand, can be helpful. Well… in a metaphoric, not arsonistic, manner.

Is it time for you to light a fire under your marketing materials? If they are working, perhaps not. Complacency, when you have a winning formula, may be just fine. After all, as they saying goes, if it isn’t broken, don’t fix it. Yet, when it comes to recruitment, retention, and turning parents into goodwill ambassadors, communication is key. Tweaking, not total “fixing” may be in order.

The summer months ahead present an opportunity to determine if your messages are meaningful, compelling, and on-target.

Look at all your print and on-line materials. Are they consistent in terms of color schemes, font, and diction?

Is it time to:
Congratulate yourself on a job-well done?

Light a fire under some of your messages?

Realize that your messaging needs an overhaul – and toss most of your stale material into the “fire?”

Watch for next week’s issue about the impact of photo choices on messaging.

Contact me via email or call me at 516.569.8070 to schedule a free introductory chat to discuss how your messages can be more compelling.

Kol tuv,

Candace Plotsker-Herman

Sushi, Shushan, and Speaking the Right Script – part I

Sushi Fun

I doubt there was sushi in Shushan – but I can tell you with absolute certainty that sushi making in my kitchen was a fun-filled family President’s’ Day activity!

Lest you suspect that I am “all play and no work,” I will share that I participated in more serious pre-Purim activities as well. In fact, the other night I attended a shiur given by Mrs. Moriaa Weiss, who teaches at Stern College of Yeshiva University. (The lecture was part of a year-long Tanach b’shana program. This could be an interesting course to offer to your parents and community – but that’s another megillah.) Mrs. Weiss pointed out a clever marketing strategy used by King Achashverosh. As the monarch of over 127 lands, he sent letters to the leaders of these lands written in their own languages and/or dialects. He could have said, “I’m the new guy in town; let my subjects get translators.” But he didn’t. Instead, he sent his missive out in accessible, comfortable language.
~
When you communicate clearly and effectively, in a way that makes the recipients of your messages feel comfortable, you create an attitude that is receptive to your message. Just food for thought! Speaking of food… enjoy the hamentaschen (and the sushi)!

Click here to read Sushi, Shushan, and Speaking the Right Script – part II

To learn more about crafting compelling messages that will inform and influence your readers, please send me an email or call me at 516.569.8070.

Happy Purim!
Kol tuv,

Candace Plotsker-Herman

Sushi, Shushan, and Speaking the Right Script – part II

Safely Celebrate

Every year we hear horrific stories that result from teenage drinking on Purim. Speak with your students. Partner with their parents and synagogues. Teens can be merry but also smart and safe!

Purim Treasure

Shalach Manot gift! Purim treasure just for you!

Be one of the first five responders and receive a free phone strategy session, which includes a review of a one or two page document.

To claim your purim treasure call 516.569.8070 or send me an email.

Dynamic PR

Ready to plan your authentic Pesach PR now? Request a consultation!

Click here to read Sushi, Shushan, and Speaking the Right Script – part I

To learn more about crafting compelling messages that will inform and influence your readers, please send me an email or call me at 516.569.8070.

Happy Purim!
Kol tuv,

Candace Plotsker-Herman

The Authentic Face – part I

Buzz Words

Buzzwords come and go. We could dismiss them as passing fashions or recognize that they reflect societal concerns. Last week at two different professional conferences I attended, the word that dominated all conversations was: authenticity.

In today’s politically charged climate, the thirst for authenticity is not surprising. As Purim and its themes of masks, unmasking and Jewish identity and survival approach, I invite you to consider how authenticity applies to your school.

That might seem strange. After all – how could you not be authentic if you are a Jewish school? Isn’t honesty a core value? Sure, but… from a messaging perspective, you might be surprised.

Let me “share.” During the past month I’ve spent too much time perusing “Jewish women’s” Facebook sites. The wildly divergent responses to posts inquiring about schools committed to specific priorities in specific areas shocked me. (Of course, as a person who has been labeled yeshivish, modern-machmir, and left wing orthodox on the same day, I know that labels are in the mind of the labeller.) Yet, it seems clear that, in an effort to be all things to all people, many schools are not getting a clear, authentic message out.

Click here to read The Authentic Face – part II

To learn more about compelling video marketing tools or any of my other day school marketing and development services, please feel free to send me an email or call me at 516.569.8070.

Kol tuv,

Candace Plotsker-Herman

The Authentic Face – part II

Unmasked, Authentic Face

So – what should a school do? Be transparent! Explain your priorities. How? Well, I know of two single sex-schools that proclaim their Zionism proudly. One prides itself on the floats that students spend months creating for the Salute to Israel parade; the other excuses students who cut school, with parental permission, to attend the parade. To use Facebook vernacular: what’s up with that? School number two does not want its boys to socialize on Fifth Avenue with the girls from school number one (or any girls from any school). That core value surpasses attending the parade. Both schools should have marketing messages that make their priorities clear. One pluralistic school I worked for professes its inclusive welcoming of all families. Yet, it schedules mandatory family activities on Shabbat – granting shomrei Shabbat students who don’t live in walking distance of the school a pass. Authentically welcoming?

Your messages must be honest. It is not disingenuous to highlight certain priorities to specific parents and stakeholders. Of course, you need to address each parent’s concerns. In terms of unmasking, one constituent may need to see your eyes, another your mouth and a third – your ears (or your Ivrit b’Ivirt, STEM, and learning disabilities program). But, ultimately everyone must see your whole unmasked, authentic face.

Explore Purim! 

A few links to Purim Resources.

Lookstein Center

JTeach, (You may need to register.)

Jewish Agency

Click here to read The Authentic Face – part I

To learn more about compelling video marketing tools or any of my other day school marketing and development services, please feel free to send me an email or call me at 516.569.8070.

Kol tuv,

Candace Plotsker-Herman

The Masks We Wear – part I

Mishenichnas Adar! Even though we celebrate Purim in Adar II, we’ve certainly had Purim and simcha on our minds for some time. Other than all the fun and calories, Purim makes me think of two themes: overcoming obstacles and masks/hiding.

Sometimes, the obstacle we face is actually the mask we wear. Certainly, we all know the importance of “putting on a good face.” But when the school day, or term, is over – it’s important to shed the mask and look in the mirror. If the public image you portray is not in keeping with the school you run, it may be time to make some changes.

Some schools profess to be pluralistic, but they really aren’t. One school I worked with wanted to be both a mesivta and a college prep program but their college advisor didn’t know the deadlines for the SAT. Others proclaim that parents are their partners but don’t really know that more than half the parent body not only feels disenfranchised but publicizes this discontent to present and potential parents.

Click here to read The Masks We Wear – part II

Should your masks need a re-haul or just some tweaking, please reach out to me. Feel free to send me an email or call me at 516.569.8070.

Kol tuv,

Candace Plotsker-Herman