Romi Morales
Vaea recounts the process that takes place between God reaffirming to Moses his intention to redeem Am Israel from slavery in Egypt and the first steps taken to realise this mission. After the first seven plagues and in the face of each one, we see the unwavering stance of Paró, who, despite seeing the damage around him, refuses to set the Israelites free. A well-known saying goes: Persevere, persevere and you will triumph. However, in this parashah we see how Pharaoh tries to cling to his decision, but, contrary to expectations, not only does he not have great success, but he loses himself and everyone around him. Hence, it is worth asking ourselves: Why does persistence in Paró lead to failure? And in contrast: Why does it lead Moshe to success? We will now talk about the fine line that separates perseverance from foolishness and the lessons for leaders and educators. Let’s get started!
Example of what is Paró?
In Vaera (Exodus 6:2–9:35), the figure and personality of the Pharaoh is shown in greater depth. In this parashah we see how the supreme leader of Egypt faces several tests of God’s power, embodied in the plagues that afflict both his people and himself. On several occasions it will be said that Pharaoh has a hardened heart, which is why he will persist in his refusal to free the Israelites. We also see a Pharaoh who is incapable of learning from the reality in which he is immersed: although on several occasions he would seem to be willing to give in, in the end he ends up backtracking on his decisions, showing his intransigence and lack of flexibility. There are probably two main reasons that lead him to act in this way. Firstly, excessive pride, that is to say, the inability to accept that there is a power greater than his own, someone or something better than him. Secondly, a profound disconnection from reality that leads him to incorrectly assess events and their consequences and to cling even more to his position of power. Based on this description, we can say that Paró’s attitude is not one of perseverance, but of foolishness. By this we mean irrational obstinacy, where a person persists in their ideas or actions despite clear evidence that they are wrong or harmful. The characteristics of foolishness include: a refusal to learn or reflect, a lack of flexibility to adapt to new circumstances, pride or ego that prevents the recognition of mistakes and a clear tendency to make impulsive or prejudiced decisions.
In order to lead educational processes, it is essential to have a clear vision of what education means, what the appropriate methods are, what place the Other has and how knowledge is constructed in this link between learning and designing. This philosophical conception of education will function as a compass, orienting the attitude and the action of those who teach and learn. For those who share a philosophical conception of humanist education, in which the human being is placed at the centre of the educational process, those who intend to educate cannot act foolishly. The understanding that educating involves constant learning of everything and everyone is what will encourage us to adopt a more flexible stance, leaving aside all traces of ego or power games. This is what will enable us to educate based on processes that consider people authentically and not based on what we think we know from the prejudices and stigmas we have acquired over time.
Example of what Moshe is like?
On the other hand, we see how Moshe acts. Even when he faces rejection time and time again from the Pharaoh (and sometimes also from his own people), he carries on with the task of freeing the people of Israel. Throughout the plagues, Moshe does not aspire to ‘play alone’ to take the credit in case the plan succeeds, but responds to God’s instructions, adjusting to the changes in the situation. There is no ego here. There is a deep understanding that each of the parties in this process is important and necessary for the success of the mission. There are probably two main reasons that push him to act in this way. Firstly, Moshe trusts in the promise of redemption because he is a faithful defender of the rights of the weakest, especially in violent situations of clear injustice. Secondly, his objective is not personal. The driving force that impels him to action is the understanding that there are enslaved people who deserve their freedom. In other words, Moshe acts from and for the common good rather than from or for personal comfort.
In this sense, we can say that Moshe does act with perseverance, since to persevere is to have the ability to maintain effort and determination in the face of obstacles or challenges, especially when the goal is worthwhile and justified. The characteristics of perseverance include internal motivation and clarity of purpose, resilience in the face of failure or adversity, the ability to learn and improve throughout the process, and a commitment to meaningful values or ideals.
Educating with perseverance means committing to the values, ideas and principles of our movements, while adapting methodologies to the changing needs of the janijim and of society. Acting foolishly, on the other hand, would be to cling to ways of working that fail to connect with the current generation, just because ‘it’s always been done that way’. A persevering madrij thinks about the well-being of the group, even if that means giving in or working harder. A foolish madrij could prioritise their comfort or prestige or avoid leaving their comfort zone. Perseverance in education also means knowing how to listen to the janijim and janijot and adapting activities to their needs and interests. Educating from foolishness would be to impose ideas or activities without considering the context or the opinions of the group, which can disconnect them from the educational message. Choosing not to give up on the educational process and especially on those who are part of it is not easy. However, it is essential. Those who wish to educate know that educational processes do not always show results instantly, and sometimes even involve seeing in our groups the exact opposite of what we wanted to achieve. This can sometimes lead to confusion or frustration. But just as Moshe continued despite the initial difficulties, madrichim and madrichot must remember that their work has a profound impact, even if it is not always immediate.
By way of conclusion
The figures of Moshe and Paró show us two types of leaders: one persevering and the other foolish. The persevering leader inspires, motivates, is willing to learn and grow and, therefore, is positive for those who accompany him. On the other hand, the foolish leader is (pre)occupied with taking care of his ego. As a result, he tends to lose connection with his mission, his people, making him toxic and harmful.
In educating, we take on the leadership of the formative processes and, therefore, we must know the fine line that separates foolishness from perseverance. In such a difficult but fascinating task, our success will depend to a large extent on combining humility, clear vision and a willingness to adapt. Our success will depend to a large extent on adopting a persevering attitude that allows us to overcome the most difficult challenges that may arise, thus helping each janija or janij to build the best version of themselves, for themselves and for those around them, from a place of freedom.
