Chapter 20: The Reunion



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inter pares. The most iconic example is that of Moses and Aaron, who liberated the

Israelites and lit the torch of Jewish, Christian and Islamic religion.

According to the Torah, a dialogue between God and Moses preceded that of

Moses and his brother. The Hebrew God did not command Moses, but rather deliberated

with him on his mission – and only after his arduous trial in the house of the Pharaoh and

in the desert. Earlier still were the dialogues God held with the elder fathers Abraham,

Yitzhak and Yaakov; the most salient of these concerned the innocent inhabitants of

Sodom and Gomorrah.

The dialogue of all dialogues, between Socrates and his disciples, was eternalized

in Plato’s corpus; there, the founding father of Philosophy showed that truth, unfettered

by dogma, requires dialectic – i.e., a method of collaborative and creative dialogue.

The twin fathers of the Jewish settlement in Eretz Israel, David Ben-Gurion and

Berl Katzenelson -- the men most responsible for laying the foundation of an independent

Jewish state after two millennia of exile -- survived every threat on their leadership, and

there were indeed many, by virtue of the survival energies generated from the creative

dialogue enduring between them.

The WIZO idea of appointing two directors for Hadassim, and those leaders’

ability to maintain a creative dialogue between them, was a necessary condition for the

success of the Hadassim experiment. In political and defense establishments the common

paradigm is exclusivity of command and control, because unless control rests with one

person the decision-making process becomes inefficient. But how would an efficient

process leading to bad decisions be helpful? It is only creative dialogue that yields

optimal decisions, the same kind that obtained between Rachel and Jeremiah.

Rachel and Jeremiah chose teachers for Hadassim who were inexperienced, and

this was by design: they believed experienced teachers would bring their educational

baggage with them and either distort or disrupt their unique, Schwabian conception.

Hadassim was a place of learning not only for students, but for the teachers as well. At

the head of the pyramid stood Schwabe, whom the Shapirahs continued to visit in

Jerusalem – when he wasn’t visiting their educational teams in Hadassim – and whose

spirit was pervasive in the dialogue streaming from and between teachers and directors,

the teachers themselves, and teachers and students.

In an improved Hadassim model three aspects previously unemphasized must also

prevail.

Intellectuality: our progenitor, Abraham, gave birth to the principle of abstraction

when he discovered that God has real existence, only not physical. This was the greatest

discovery in history because it made science possible. An educational system must

develop the student’s faculty of abstraction to the maximal point, so that he has the

intellectual skills to analyze a wide set of phenomena and situations -- and comprehend

deeper meanings. Educational systems haven’t lived up to this function, because

Abraham’s discovery is still fundamentally misunderstood. It was so immense to begin

with that Faith literally swallowed it whole after stealing it from Reason. The student

must be shown that everything has a fifth dimension – the Abstract -- and only attend to it

will we improve our state in physical four-dimensional world.

Criticism: symmetry – and thus every idea and plan -- collapses in reality.

Therefore, everything we encounter in reality is already flawed, but will be even more so

if we don’t expose those flaws and correct them. The survival principle explains why

flaws remain in place by design, by structural tendency, so it follows that in order to

survive one has to neutralize the survival dialectics. Without a culture of criticism, that

wouldn’t be possible.

High technology: Moshe Schwabe had already observed that not enough use was

made of educational auxiliaries. In the 21st century, educational achievement must

include the sophisticated use of high technology. Technology enables us to grasp theory

and perform experiments in every field: Chemistry, Physics, Biology, History and

Geography, et cetera. Every student can now benefit from the widest array of subjects, as

against the narrow concentrations of the past. Gideon Ariel developed high level systems

for the advancement of sport, but by improving those same systems it can become

possible to study any subject matter better.

Human wisdom means converting the miracle into the routine. The Hadassim

miracle can be converted to the routine in education everywhere in the world. We hope

that writing this book has been the first step forward in that thousand mile journey.







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