Erev Rav: God, this dessert is awful, there is ABSOLUTELY NOOOOOO food worth eating
Moses ben Amram: Wondering, yet again, why I ever took this job…..
God “the one and only”: You are such a kvetch. Meet up in 30. Bring 70 of your closest with you.
The world of online social networks is complex and persuasive. The fluid nature of the medium makes it both compelling and problematic. Even as governments struggle with how to navigate the open platforms that allow national secrets to be shared worldwide, the traditional challenges of adolescence and identity formation are amplified in an era that blurs the boundaries between public and private. Things that might have, only a few years back, remained knowledge between a close group of friends, such as a first kiss now become the news of thousands of ‘friends.’ A misspoken remark or bullying in the playground, now gains permanency creating havoc for the victim and the perpetrator. Young people, parents and educators are increasingly concerned about how to help children navigate the complexities of this new social and media reality.
While it is impossible to inoculate children against all the challenges of modern media consumption, clergy and Jewish educators have an important tool in our box that is often overlooked in the complex discussions about living on-line. The Bible, though clearly very much “old media,” is a great tool for helping young people consider the value and weight of their words.
Overwhelmed by the sheer volume and content of what they are exposed to in the media, and still developmentally grappling with the concept of consequences, the permanence of the online world can be hard for young people to grasp. The Bible shows us some of the enduring impact of writing down our every action. What is it that we know about Avraham Avinu at this distance? Yes, we know he was chosen by God but we also know that he passed his wife off to the King of Egypt and that he tied his son up and prepared him for sacrifice. When working with young people I ask them if they think that Abraham would be happy with the record we have of his actions. How would he like to be remembered? How would they like to be known in the world?
While it may seem flip, it is not hard –as I did above -to read much of the narrative element of the Tanakh as a series of facebook or twitter posts. Frequently, the biblical narratives come not in long flowing prose but in short burst – often, dare I say of less than 140 characters a passuk. One of the great joys of the brevity of the biblical narrative is that it leaves much room for commentary. We are left to guess at the motivations at the contexts. And we do.
David ben Jessie: Just saw the most beautiful woman bathing on her roof
Commentator one: Seriously man, you’re married.
David “father of the Messiah” ben Jessie: I’m just looking…
Commentator two: Go for it Dave, after all you’re the King, whatever you do is cool
The short pieces we see in the Bible regarding events, such as David’s sighting of Batsheva, make it possible for us to layer meanings onto the text. While that has provided many generations of learned Jews with much to work with, I’m sure that the “reality” of the original events was lost long ago. Today, such commentaries on the short bursts of information that we put out about our daily lives accrue with lightening speed. We don’t wait generations between Rambam’s and Rashi’s thought but seconds between Susan’s and Deryck’s responses. Reality can get lost quite quickly as can our control over the perception of events.
Gone are the days of the long meaningful missive. Short texts with a series of Roshei Tevot communicate volumes in an economy of space and leave much to the imagination. Going back to biblical commentaries is not going to change the mode of communication but it can be a means by which we help young people unpack their use of modern media.
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