To All of Israel

Focal Point

These are the words that Moses addressed to all Israel on the other side of the Jordan. (Deuteronomy 1:1)

D'var Torah

Our tradition teaches us that every single word in the Torah has significance. No single word is superfluous. So, what then is the significance of the text specifying "all Israel," as opposed to simply "Israel"?

According to Rabbi Simchah Bunem of Prszysucha, a Chasidic sage quoted in Rabbi Lawrence Kushner and Rabbi Kerry Olitzky's modern commentary Sparks Beneath the Surface, the addition of the word "all" leads us to believe that "Moses addressed each one according to [his/her] character and age, understanding, and level of perception and measure."

Reading the text this way, we understand that Moses did not merely deliver one message to the Israelites as he addressed them west of the Jordan River, in the land of Moab. Instead, Moses found a way to speak these words collectively to the assembly, while individualizing the method in which he presented them so as to ensure a greater understanding of what was said. Moses, the master teacher of our people, recognized that each person learned in his or her own distinct way.

Whether we are rabbis, cantors, educators, parents, or synagogue members, as Jews we all have the responsibility to be teachers as we pass along the teachings that have been handed down to us. In doing so, we would do well to consider Moses' pedagogic approach. It is incumbent upon each of us to follow these guidelines in passing on our tradition. Like Moses, we are often faced with the task of addressing people of different characters, ages, understandings, and measures. It is not sufficient to make a presentation and hope that all who are in attendance will take in new information; rather, we must emulate Moses and provide for the individual physical, mental, spiritual, and developmental needs of each of our participants.

No matter how difficult it may be to provide for these varying needs, we must fulfill our obligation. We must do our best to address those who learn from us according to his/her character, age, ability, and understanding. In every Jewish environment, we must, like Moses, address "all Israel." We must meet the specific needs of each of our participants, in order that every Jew may have access to the teachings and practices of our heritage.

By the way . . .

• Rabbi Moses ben Nachman, the rabbinic commentator known as Nachmanides, explained the term "all Israel" as follows: "As the giving of the Torah on Mount Sinai was witnessed by the entire nation, so on this occasion, when Moses expounded and completed the Torah, all Israel had to be present." (The Soncino Chumash, ed. Dr. A. Cohen [London: Soncino Press, 1966], p. 989)
   
• The Association for Supervision and Curriculum Development (ASCD) defines the aim of differentiated instruction as "finding a way to maximize each student's growth by meeting each student where he or she is and helping the student to progress. In practice, it involves offering several different learning experiences in response to students' varied needs." (Differentiating Instruction, Professional Development Online, ASCD, 2000, )
   
• "[Differentiated instruction] means that the teacher anticipates the differences in students' readiness, differences in their interests, differences in their learning profiles, and as a result of that creates different learning options or different paths to learning so that students have the opportunity to learn as much as they can, as deeply as they can-but without experiencing undue anxiety because the assignments are too taxing, or boredom because they are not challenging enough." (Carol Ann Tomlinson, as quoted on ASCD.)
   
• A recent educational study on differentiated instruction suggests that classes should include students of diverse needs, achievement levels, interests, and learning styles, and instruction should be differentiated to take advantage of the diversity, not ignore it" (Anthony Jackson and Gayle Andrews Davis, Turning Points 2000: Educating Adolescents in the 21st Century [New York, NY: Teachers College Press, 2000], p. 23)

Your Guide

1. How does Rabbi Simchah Bunem of Prszysucha's interpretation of the verse vary from the interpretation of Nachmanides? What is the difference between being present while something is taught and understanding what is taught? How can we, as learners, ensure that when we are present, we are also learning? What is the obligation of those who are teaching to involve those students who are merely present?
2. How do individuals benefit when instruction is differentiated? How does the community benefit from the diversity of its learners? Should we provide for differentiated Jewish learning experiences? Why? If so, how can we provide for differentiated Jewish learning experiences within our Jewish community?
3. At the Passover seder, we speak of four different types of learners, described in our Haggadah as four different types of children. We are told to address each of them individually, so that we can help each one appreciate the Passover experience according to his or her abilities and interests. Can you think of other experiences from our tradition in which we are obligated to involve all participants according to their individual needs?
4. Forty years earlier, when God commanded Moses to confront Pharaoh and lead his people out of slavery, Moses responded by saying, "I have never been a man of words" (Exodus 4:10). At this point, Moses has developed his skill with words to the point that he is able to successfully address "all Israel." How can we account for this transformation?