One of the most unique talents that human beings are blessed with is the faculty of imagination. Unlike any other creature, the human has nearly unlimited potential for constructive fantasy.
In fact, our civilization is built on imagination. Without this capacity, no progress could ever be made—whether in science, literature, philosophy, art, music or commerce. Our world would be unable to sustain itself and develop properly if human beings did not continuously explore new and uncharted paths. It is for this reason that every generation must ensure that its youngsters are provided with enough opportunities to develop a healthy imagination.
Children’s toys have become a major industry. In the last few decades, we have witnessed a boom in the manufacturing of the most sophisticated toys. Today it is possible to buy dolls that can walk, sing, speak with other dolls, sleep, cry, smile, and even need diapers. No doubt, in just a few years the industry will confuse its clients with even more lifelike dolls, to such an extent that their manufacturers will rush to City Hall and register them as new births. Similarly, electric trains, boats, planes and other modes of transportation have become more and more like the real thing. Some of the electric cars available in toy stores can travel at a speed of 50 kilometers an hour, are equipped with radios, computers and windshield wipers, and can operate on solar power.
While our society welcomes these new innovations and regards them as greatly beneficial to our children and grandchildren, this is a major educational mistake.
The Torah is often referred to as a toy. King David said:
“Had Your Torah not been my plaything [preoccupation], I would have perished in my affliction.” (1)
This analogy is found a number of times in Tehillim. In the same way that playing brings joy to a human being, so does busying oneself with the Torah. But, what is this joy comprised of? No doubt, one of the many elements that contribute to the pleasure of playing is the use of imagination. Joy is the art of seeing great possibilities.
When people learn Torah, it is not just the information they assimilate that is enjoyable, but also that they thrive on the possibility of creating chiddushim (new insights)bydeveloping their own imagination in the pursuit of understanding the Torah. This is one of the reasons why the Oral Torah was never completely recorded, and why the Torah and later the Talmud were written in a most cryptic script, requiring the student to read between the lines in order to fully grasp the profundity within. This allows the mind to expand and demands much creativity. “It is impossible for a Beit Midrash not to contain a chiddush.” (2) One needs to use one’s own imagination to include what the text itself does not reveal.
One of the most important benefits of playing with toys is the fulfillment of children’s need to pretend. They do not play with the toy itself, but rather with what they imagine while they are playing. The greater the distance between the toy and the product of the child’s imagination, the more intensive and beneficial is this pursuit to the child. He will have to use all his imagination to create the world in which he wants to find himself and will have to, literally, think out of the box.
For this reason, it is highly undesirable for toys to approximate reality. A doll that can speak, cry or smile is not a real doll, precisely because it is so “real.” The child is unable to pretend because the manufacturer has already done it for him. Adults, who do not possess the same degree of imagination as do children, mistakenly believe they need to produce toys that look real. What they do not understand is that the children themselves will imagine the part that is missing. To be sure, the child will initially be very pleased with the state-of-the-art doll that can sing and smile, but a child is unaware of his own psychological makeup and will ultimately become bored. There is, after all, very little left to the imagination. In fact, more and more parents complain that the more expensive the toy, the sooner it is likely to be neglected.
Most Torah institutions today have fallen victim to the same problem as that of the toy industry. They now offer classes that are so well prepared that questions become nearly impossible. Instead of encouraging imagination, they kill it. The Torah, then, is no longer the great “plaything” but a sophisticated toy to which nothing can be added. And just as the child will drop the toy, so the student will drop the Torah.
Toy manufacturers are certainly making more money than ever before. Similarly, most yeshivot are producing more “Torah scholars” than ever. But are these booming industries serving the child’s and student’s education?
For a healthy future and Judaism, we will need adults who will be gifted with fertile imaginations. For that, we need simple educational dolls for our children, and Torah teachings that consist of open-ended inquiry and a willingness to undergo a renaissance.
Whether we succeed will depend on the toy industry and our yeshivot. After all: Toys R Us. And so is Torah.
Regards from Melbourne, Australia.
1. Tehillim 119:92.
2. Chagiga 3a.