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| Artwork: Adventurous Impulse, by Minttu Hynninen |
Taking the Road Less Traveled in Learning
The Abravanel’s Lonely Quest
Yes, I am well aware of the source of the idiom and the fact that it is regarded as a misquote or a misunderstanding; see https://grammarist.com/idiom/the-road-less-traveled/
In his introduction to Sefer Shmuel, the Abravanel raises a powerful question about Sefer Divrei ha’Yamim (The Book of Chronicles): What, exactly, was Ezra ha’Sofer’s plan in composing this sefer? He subdivides this question into two “perplexities:” (a) Why did Ezra include some of the events and episodes from David ha’Melech’s life but omit others? (b) Why did Ezra repeat material from Sefer Shmuel and Sefer Melachim, much of it verbatim?
What intrigues me about this passage is not the Abravanel’s question or his answers, but the thoughts and feelings he expresses about his relationship to the question and his quest for answers. Here is the relevant excerpt, which I’ve divided into three paragraphs:
These are the perplexities that have arisen from this powerful question. Regarding the quest for the answer and the resolution [of these doubts] – behold! I remain alone, and no one has worked with me on these [matters]. On this subject I have found nothing – minor or major, good or bad – from our Sages of blessed memory: not from the early Talmudic Sages, nor from the latter authors or commentators. Not even one of them was bestirred by this perplexity at all, nor did any of them pave the way for its answer.Behold! Hashem has added grief to my pain, for we do not have with us in this land a commentary on Sefer Divrei ha’Yamim, except for the few matters authored by the Radak (of blessed memory) which are nullified in their minuteness (batelim b’miutan), and he didn’t investigate deeply at all. Moreover, this book of Divrei ha’Yamim is not commonplace among the Jews in their midrashim.Today I will recall my sin (es chata’ai ani mazkir ha’yom), for never in my days had I read it, nor had I investigated its contents for the duration of my existence until now, and nothing has remained for me but the force of my reasoning and my intellectual intuition about the pshat (straightforward meaning) of the pesukim, and the help of God Who has girded me with success and made wholesome my path.
Rarely do we see the classical meforshim (commentators) engage in such metacognitive commentary, reflecting on their own learning experiences and their feelings about them. When I read this, I was moved by my own similar experience – so much so, that I decided to write my own reflections on the three points raised by the Abravanel, as they pertain to my own teaching and learning. I don’t know whether anyone will find these reflections to be enlightening or beneficial, but I felt the need to express them.
Answering Questions that Haven’t Been Asked
The Abravanel begins by voicing his astonishment over the fact that his questions weren’t raised by any of his predecessors. To those who are familiar with the Abravanel and his intellectual fearlessness, it won’t come as a surprise that he wasn’t the least bit daunted by the absence of exegetical precedent.
In my experience, few intellectual thrills in Torah study compare to the discovery of a major question that none of the traditional commentators have asked. (True, the unanimous silence can sometimes make one wonder whether the question is founded on a mistaken premise; but more often than not, the question is so clear and powerful as to be undeniable, and the fact that none of the meforshim has raised it is a question on them – not a cause for self-doubt.) The thrill I experience has nothing to do with being the first to discover something. It’s the thrill of freshly fallen snow, the awakened creative energy felt upon finding a new source of inspiration, the excitement before opening the first pack in a Magic: the Gathering booster draft. It has nothing to do with ego or accomplishment, and everything to do with adventure.
Mishlei has provided me with some excellent practice in this regard. Because the pesukim are so cryptically worded, and because the commentators take such diverse approaches, it’s not uncommon to see a later commentator bothered by a question that earlier commentaries neglected to address. When I teach Mishlei I always require my students to come up with every question they can think of, no matter how minor it seems. When we survey the commentaries we typically find that most of the questions are addressed in some form or another, and if any of them aren’t, I remind my students that before these commentaries were written, then none of the questions were addressed, and that doesn’t make the questions any less real or valuable!
While I don’t go out of my way to look for such unasked questions, I am always delighted to encounter them in my learning. And even if I can’t answer them, my mind is inevitably enriched by their discovery.
Learning Without the Aid of Commentaries
The Abravanel then goes on to bemoan the woeful state of Divrei ha’Yamim commentaries. Thankfully, this isn’t a problem I encounter much in my own learning. Most of the texts I learn on a regular basis have enough commentaries to provide me with the guidance I need.
There are two exceptions, however: midrash aggadah (the homiletical interpretations and non-legalistic teachings of Chazal, as found in the Talmud and in the collections of midrashim) and the nusach ha’tefilah (liturgy), including piyyutim (liturgical poems), selichos (supplicatory penitential prayers) and kinnos (lamentations). It’s true that there are commentaries out there on these genres and subgenres, but unlike the commentaries on the texts of Torah she’bi’Chsav (the Written Torah), Torah she’baal Peh (the Oral Torah), and Talmud, I find that these commentaries often fail to provide me with the answers, elucidations, and direction I’m looking for. This leaves me in a similar situation to the one described by the Abravanel: no commentaries except for a few that don’t investigate on a deep enough level and are batel b’miutan, which forces me to venture out on my own.
Filling the Gaps
The Abravanel concludes by “confessing” his “sin” of never having investigated or even read Sefer Divrei ha’Yamim until the present time in his life. Interestingly enough, this is what led me to start learning Sefer Shmuel in the first place, which led me to the Abravanel’s comments.
I began my formal Jewish education in 11th grade at the alpeh-beis level. I spent the next several years “playing catchup” in an effort to compensate for the years of Jewish education I had missed out on as a child. Although I’m certainly happy with how far I’ve come, there are still major gaps in my learning. One of those gaps is Neviim Rishonim (i.e. Yehoshua, Shoftim, Shmuel, and Melachim – with the exception of the second half of Melachim II, which I taught for a number of years). What makes this gap even more embarrassing is the fact that most of my students learned these seforim at a young age, and tend to be fluent in the basic stories and characters. After years of asking my high school students to summarize famous episodes in the lives of Shmuel, Shaul, and David ha’Melech, and after repeatedly finding myself impeded by my own ignorance in my learning of Sefer Tehilim, I finally decided to “do teshuvah” and start learning Sefer Shmuel.
There is an advantage of learning something like Sefer Shmuel or Sefer Divrei ha’Yamim for the first time at a later-than-normal age – an advantage which is alluded to by the Abravanel, although it wasn’t necessarily his intent to make this point. He writes that his study of Sefer Divrei ha’Yamim would be guided by “[nothing] but the force of my reasoning and my intellectual intuition about the pshat of the pesukim.” Unlike his analysis of the other books of Tanach, which was undertaken at a much earlier age and was likely influenced by many other teachers and other commentaries, the Abravanel’s learning of Divrei ha’Yamim commenced at a more intellectually mature age; as such, it was led by his honed intuition and uninfluenced by external biases (at least, as uninfluenced as any of us can be).
Similarly, although I don’t share with my students and peers the advantage of having been raised with the stories in Sefer Shmuel, I do have an opportunity that they didn’t have: to learn through the text for the first time with the advantage of 20 years of serious learning, teaching, and personal development under my belt. This will allow me to see things that I might not have otherwise seen.
Concluding Thoughts
I have been obsessed with methodology and metacognition for as long as I have been involved in learning. Perhaps, because of this, I find this Abravanel more interesting than most. As a teacher, I strongly feel that students derive tremendous benefits from hearing their teachers speak in this manner about their own learning processes and their relationship to learning. I’m sure I’m not the only one who has, over the course of his learning, wondered, “Do I have to figure this out alone?” The more comfortable teachers feel to discuss their own learning-related doubts, anxieties, and (to use the Abravanel’s phrase) “sins,” the more their students can benefit by learning from their experiences.
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