By Romi Morales
Introduction
After the giving of the Ten Commandments, Moshe explains to Am Israel many of the rules and obligations derived from them, which they must accept as part of the eternal covenant. In Parashat Mishpatim, Moshe delivers another 53 precepts, each of which requires modifying previous habits to create a new way of life within the Jewish people. In response to this event, Am Israel surprisingly declares: “Naase veNishma”, meaning, “We will do and we will listen.”
Since then, this phrase has been interpreted in various ways by our sages throughout history. Its literal meaning suggests an unconditional acceptance of the Torah by the people of Israel, prioritizing action over understanding. However, this expression can also be understood differently from an educational perspective, especially in the context of non-formal education.
In this article, we will explore the different interpretations of “Naase VeNishma”, its connection to the “Learning by Doing” educational model, and how we can apply these concepts in our educational roles.
If you are interested in knowing whether you indoctrinate or educate, I invite you to keep reading. Let’s begin!
What Does “Naase veNishma” Really Mean?
What did the Jewish people mean when they told Moshe, “We will do and we will listen” upon receiving the precepts he was delivering? How is it possible that they were willing to act before even understanding why and for what purpose they should behave in such a way? Could it be that our ancestors accepted a covenant simply because they were indoctrinated?
These questions have been the focus of great scholars of Am Israel, who have provided various interpretations in response.
On the one hand, the Talmud highlights the attitude of the people of Israel as an example of absolute commitment, accepting the Torah even before knowing its content. From this perspective, action precedes understanding, which raises doubts about how conscious their choice to accept Moshe’s conditions truly was.
However, other commentators such as Rashbam and Abarbanel argue that “Naase VeNishma” does not imply intellectual blindness. Instead, it represents a willingness to act and learn throughout the process.
Taking this idea even further, Maimonides asserts that approaching the Torah necessarily requires fostering critical thinking and active exploration of knowledge. In other words, the Jewish approach cannot be based on blind obedience; it must be grounded in a conscious commitment to learning through action.
Naase veNishma and Learning by Doing
With this in mind, we can confidently say that the ancient phrase “Naase veNishma” is, in educational terms, far from promoting indoctrination. Instead, it forms the very foundation of the “Learning by Doing” model.
This model proposes that learning is most effective when individuals actively experience what they are learning. In this paradigm, experience is not just an isolated phase within the learning process; to be complete, it must be followed by reflection and analysis of what happened during the activity.
While Learning by Doing is something all humans naturally engage in from a young age, as an educational model, it has been shaped and strengthened by the contributions of various pedagogues throughout history, including:
- John Dewey (philosopher and educator)
- Jean Piaget (psychologist and epistemologist)
- David Kolb (educational theorist)
Thanks to their work and many others, today we recognize experiential learning as an educational approach in which learners acquire knowledge and skills through action, experimentation, and reflection on past experiences.
For “Learning by Doing” to be effective, four essential elements must be present:
- Relevance – The experience must be connected to the learner’s interests and reality.
- Active Participation – Learning is more effective when learners are directly involved.
- Reflection – It is not just about doing; it is about thinking critically about what has been done and learned.
- Knowledge Transfer – The learning must be applicable to new situations.
Recognizing that learning is reinforced through experience, reflection, and application, we arrive at a fundamental question: Can we apply this in our daily educational practices?
Naase veNishma in Our Educational Spaces
Yes! In fact, we could say that the first “Learning by Doing” activity in Jewish history appears in Parashat Mishpatim. Since then, this model has been passed down from generation to generation until it has reached our hands.
In our educational spaces, “Learning by Doing” means, among other things:
✅ Basing learning on practice – Connecting activities to real-life problems or dilemmas.
✅ Encouraging critical thinking and creativity – Allowing learners to question, explore, and innovate.
✅ Fostering autonomy and active participation – Enabling learners to take charge of their own learning.
✅ Promoting collaboration and teamwork – Strengthening social and interpersonal skills.
✅ Incorporating reflection into the experience – Ensuring that learning is not just about doing, but also about analyzing and internalizing.
Practical Application: Tips for Promoting Action and Reflection in Educational Spaces
If you believe that “Learning by Doing” is valuable for your group and want to ensure that it remains present in your activities, here are some key tips to keep you on the right path:
- Design meaningful experiences. Ensure that your activities are hands-on and relevant to your group. Meaningful experiences are those connected to the learners’ interests, needs, challenges, or realities.
- Connect experiences with values and core concepts. Relating the experience to shared values, ideas, and principles helps learners connect new information with what they already know, making learning more meaningful.
- Encourage autonomy. Create opportunities for learners to take ownership of their learning process. Providing spaces for self-directed learning equips them with the tools to “learn how to learn”, a fundamental skill for future challenges.
- Prioritize reflection. Action alone is not enough—it is crucial to guide learners in analyzing their experiences.
Even when we use the most creative methodologies, the latest materials, and cutting-edge technology, without reflection, the chances of solidifying new knowledge are minimal. Likewise, the potential for generating meaningful learning experiences is greatly reduced.
This is why structured discussions (“Sijá”) before the final summary (“Sikum”) are so important. The Sijá is where learners explore and discover their own connections and insights, deepening their understanding of what they have experienced.
Conclusion
At first glance, the phrase “Naase veNishma” might seem to represent dogma—a blind acceptance of laws without prior questioning. However, when we examine it through an educational lens, its meaning transforms entirely.
The difference between indoctrination and education lies in the space we create for reflection, allowing learners to question their actions in light of the values that guide their learning journey.
The people of Israel chose to say “Naase VeNishma” as an act of commitment, not submission.
It is in our hands to keep this spirit alive: to act, reflect, and learn.
Because only in this way can we ensure that the education we provide is not a doctrine, but a spark of inspiration for every new generation.
