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Standing as a Learning Strategy


By Suri Jacknis

I want to give a shout out to kinesthetic learners….those who learn best through moving their bodies. Many of us are attuned to giving our learners a break by standing up and doing some exercise or movement but how many of us plan primary learning experiences that involve using our bodies. Erica Brown has brought to mind images of people reading on the treadmill at the gym, people pacing back and forth studying for finals, and times that I incorporated running relay races to enliven our study of some content knowledge.

In this commentary, Dr. Brown conjures up teaching/studying Torah while standing as one way of imatio Deo, of imitating God’s standing with us at Sinai as God taught us the Law. It reminds us that form follows function….that by standing while learning we express our respect for the Torah, for our teachers and for students…without saying any special words of appreciation. Our body language speaks volumes for us. In addition, standing frees up our bodies in service of deep learning. We are perhaps more attentive when we stand and more expressive in interacting with what we learn….swaying and shuckeling at Shtenders is one way of interacting with the texts in a very personal and involved way.

And I like that Dr. Brown reflects on the spaces in which we can do our best learning through movement and recommends that we move beyond the confined walls of the classroom to the beit midrash, to outside spaces and beyond. More space, especially with nature around us encourages us to be more expansive and expressive in our movement.

And finally, I appreciate Dr. Brown’s concluding her article by circling back to our relationship with Israel and to thinking about what it means to “stand with Israel.” Now that we have entered a ceasefire period, how are we going to turn the intensity of our support in time of acute crisis to connecting with Israel and Am Yisrael as part of our everyday lives.

I appreciate the suggestion of Rava to stand for learning easier material, while sitting for the intense concentration required for more difficult material. To build on the metaphor with Israel, in the quiet of this period as Operation Protective Edge draws to a close, may we also sit and work out our continuing relationships with Israel with intention and vigor.

Read full piece by Erica Brown below:

There is an argument taking place among writers right now. Is it better ergonomically to write while sitting or to write while standing? Hemingway used to write while standing as did Nabakov. We’ve see an emergence of the writing desk and even the treadmill desk for those who can really multi-task. A. J. Jacobs devotes a section in his book Drop Dead Healthy to this question, saying “The desk is where most of the Crimes of Excessive Sedentary Behavior occur.” Since he wrote this book to experiment with ways to achieve optimal health, he piled 3 cardboard boxes on top of each other on his desk and started to answer e-mails.

“It didn’t go badly,” he writes. “I shifted and rocked a lot. I kind of looked like an Orthodox Jew praying atthe Western Wall, but with a MacBook instead of a Torah.” His breakthrough came when he followed the advice of Dr. James Levine of the Mayo Clinic and rigged a desk on his treadmill, what some have called deskercise and others have termed iPlodding. He wanted to write the whole book on this desk and even includes a picture of his invention. He claims it helps him focus.

Because our sedentary behavior cause aches and pains, scholars of old also took on this question. Is it better to sit or stand while learning Torah?

In the Talmud [BT Megilla 21a], the beautiful imperative above – to stand with Me – was understood as an ancient way we partnered with God. “The phrase ‘with Me’ indicates, as it were, even the Holy One, Blessed be He, was standing [at Mount Sinai].” We never think of God as standing with us at Sinai but as giving us something. The idea that God was not only giving us teachings but also standing beside us to support the way that we received them has great value in helping us understand the nature of transmission.

The Talmud then extrapolates, as it so often does. If God stood with us at Sinai to teach us, then teachers must also stand by their students when teaching them: “From where is it derived that the teacher should not sit on a couch and teach his disciple while he is sitting on the ground? “But as for you, stand here with Me.” To this, one sage added, “From the days of Moses until the time of Rabban Gamliel [grandson of Hillel], they would study Torah while standing.” Standing was a way of honoring Torah and an act akin to receiving the Torah at Sinai again. It was also a way to honor the teacher/disciple relationship. If we want people to really learn, we go to where they are to teach them. Why did this practice change, the Talmud ponders? “When Rabban Gamliel died, weakness descended to the world, and they would study Torah while sitting.”

Sitting while teaching was a sign of weakness. The sages debated the point. In Deuteronomy, one verse says, “And I sat on the mount” while another says, “And I stood on the mount” (Deuteronomy 10:10). This is interpreted by the sage Rav to mean that “Moses would stand and learn Torah from God and sit and review what he learned.” Rabbi Hanina said, “Moses was not sitting or standing but bowing.” Rabbi Yohanan believed this means that Moses simply stayed in one place when he taught where Rava said, “Moses studied easy material while standing and difficult material while sitting.”

We have constructed very set spaces for learning that may not optimize our study. Our imaginations are often locked into the classrooms of our childhoods: desks evenly spaced apart facing the teacher’s desk in neat rows. Very little about real learning, the integration of knowledge and wisdom develop this way. The Talmud understood that when we learn we need movement.

The Talmudic passage also made me think of the expression “to stand with Israel.” We mean that we are together in unity and support. But I thought of Rava’s contribution to this debate. Moses studied easy material while standing and difficult material while sitting. It may be easier to stand with Israel than to sit with Israel, to consider the complex and nuanced ways we can support our homeland in crisis. Slogans, reverse racism, simple political bantering are ways that people tend to protest – to stand with Israel – but real, long-term solutions can never be reduced to a simple formula. They always involve loss, anguish, compromise, patience, diplomacy and resilience.

It’s time to stand with Israel and to sit with Israel, too.

Shabbat Shalom

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