PRESIDENT’S MESSAGE
WHAT IF WE ACTUALLY HAD THE CHANCE? By Mark (Moishe) Bane
A
n old rabbinic quip recounts the fellow marooned on a desert island who pledges to God to undertake a life exclusively dedicated to servicing the poor, if only he were to be found. When a ship shortly thereafter passes by and finds him, the fellow looks heavenward and remarks, “Forget it God, it’s taken care of.” As Orthodox Jews, we are committed to a life dedicated to religious growth and Torah study. And while many of us express this commitment in our focus on raising children and earning a living, we frequently lament the insufficient time available to increase our Torah study, strengthen our connection to prayer, and assume greater responsibilities in community service and other good works. In our hearts, we pledge that we would do so much more, if only we had the time. Well, for many of us the proverbial ship has arrived, or will do so soon, and the challenge is whether we will honor our pledge. Over the last several years, the “baby boomer” generation has begun to reach retirement age. For many reaching retirement age, the time demands of children and work begin to ease up. For 4
JEWISH ACTION Winter 5778/2017
others, these demands fade entirely. For the first time in decades, we once again have the time to focus on Torah study, avodah (prayer) and chesed (communal activism and individual benevolence). Moreover, today’s generation of retirees is blessed with increased longevity rates coupled with a reasonable expectation of extended years of good health. For many, retirement or semi-retirement has thus been converted from an end-of-life way station into an opportunity for a joyous and meaningful second stage of adulthood. Far more than earlier generations, today’s retirement-age Orthodox community enjoys unprecedented opportunities for new or intensified religious exploration, as well as new avenues for chesed and communal contributions. Community leadership, however, has not yet designed and introduced sufficient context and innovative tools tailored to assist those entering and experiencing this stage of life to take advantage of this extraordinary opportunity. That is a mistake, because the religious opportunity is not only personal, it is also communal. There is also a pragmatic reason for the organized community to engage older adults. We confront evergrowing communal needs that must be addressed with finite resources. Older adults, with increased time availability and an abundance of skill, knowledge and experience, are an increasing, rich resource to be involved in addressing these needs. It would be foolish, if not irresponsible, to squander this precious communal resource. TORAH STUDY Torah is being studied in retirement-age “senior kollels” throughout the world. Most attendees, however, have at least some yeshivah
background, and tend to be male. There are also women’s study groups and other learning sessions for older adults, but these opportunities are often informal and are few and far between. Torah study should be intriguing, available and accessible to all of the community’s older adults, regardless of gender, background or degree of academic sophistication. For it to be so, however, a deliberate undertaking must establish Torah programs for older adults throughout North America, and the curriculum, content and teaching methodology employed must be engaging and enjoyable. Torah study should be sweet, even when challenging. By participating in Torah study groups, those reaching retirement age will also be addressing another important need. Though usually not acknowledged, a significant portion of our social interaction occurs at work. In addition, our identity and “sense of self ” is frequently the product of our occupation. Consequently, a reduction or elimination of time spent in a work environment often creates a serious and dangerous vacuum. Joining others in the pursuit of Torah knowledge is perhaps the most sublime manner of filling that social and emotional vacuum. Torah study may also assist in retaining mental alacrity, essential to both religious growth and emotional satisfaction. A key role for the community: Most significant to a meaningful involvement of mature adults in Torah study is the design of Torah content appropriate to those with advanced life experience, wisdom and insight. Educators recognize that Torah taught to a twelve-yearold must be fundamentally different than that taught to a sixteen-year-old or