I have spent most of my life thinking about and trying to craft optimal educational experiences. Recently I have come to realize that much of this work revolves around the ideal of Confluent Education. “Confluent” refers to the process of holistic learning, involving body, mind, emotion and spirit. In educational settings the term is used to describe methods for teaching traditional subjects such as math, science, social studies, reading, language arts, physical education and fine arts by applying effective, introspective, intuitive, body/mind, movement, and kinesthetic types of activities to the lessons being taught. In this process the students learn about themselves and others in a deep way at the same time they are learning the traditional subject matter.
I was thinking about this in the context of Parshat Yayigash, this week’s Torah portion. After Yosef reveals himself and saves his brothers, Pharoah sends wagons to bring Yaakov to Egypt to evade the drought. There we read:
And they ( Yosef’s brothers’s) told him ( Yaakov), saying: ‘Yosef is yet alive, and he is ruler over all the land of Egypt.’ And his heart fainted, for he believed them not. And they told him all of Yosef’s words that he had said to them, and he saw the wagons that Yosef had sent to carry him, and the spirit of their father Yaakov was revived. (Genesis 45:26-27)
Why does it say that Yosef send the agalot – wagons, if we know it was Pharaoh who sent them? On this Rashi comments that upon seeing the wagons, Yaakov was reminded of eglah arufah (Deuteronomy 21:1), the last Torah topic they learned together. There are many fantastic aspects of Rashi’s idea. One is that there is the word play connecting agalot to eglah arufah. More interesting is the idea that in the book of Genesis they were reading from the yet to be written book of Deuteronomy.
For now the part that I find most compelling is the fantastic idea that Yaakov and Yosef had a regular Chevruta in the learning Torah. And what were they learning? They were learning the laws regarding the communal responsibility in the case of a death without a known culprit. Years later this memory seems to reside. This seems to be the gold standard of confluent education. The student had learned about himself and his father in a deep way and at the same time they learned the subject matter. It is also interesting to note that the impact was not limited to the student, it also had restorative power on the teacher. We learn from this Rashi the learning that fused revelation in relevance can even help Yosef reconcile his relationship with his brothers who finally took responsibility for be the culprits in selling into slavery. One challenge of good education is that might take years to see its full impact.