What Connects Abaye and Rava to Inventing Patents? An Interview That Will Surprise You

Meet Elchanan Naeh, a scholar and lecturer in Jewish studies in his sixties, certified in Talmud by the Hebrew University of Jerusalem, and a multi-disciplinary autodidact who has been teaching Talmud and Aggadah in schools, universities, and colleges for many years. Following his new book "It Can Be Different," which invites the reader on a fascinating journey into the world of a Talmudic topic and the ways of thinking leading to its resolution—we set out to explore what the term "Talmudic thinking" or "creative thinking" means to each of us.

Can you explain to the layperson what Talmudic thinking is?

"First, let's explain what human thinking is. Human thinking is divided into several types. The two more familiar to us are analytical-critical thinking—this is thinking suitable for exact sciences such as mathematics, physics, etc., and its guiding motto is 'let's clarify what is before us.' Creative thinking, on the other hand, is thinking suited for technology, poetry, and more, and its motto is 'let's try to think differently, improvise, innovate. Think outside the box.' Talmudic scholars think both logically analytically and also try to find new ways. From a certain reality, and when the conventional way 'gets stuck,' they try to find other solutions."

Is the book appropriate for everyone or is prior knowledge needed?

"The book was published by the popular publisher 'Am Oved,' for a reason. To read my book, only two prerequisites are needed: A. Knowing Hebrew. B. Having the ability to enjoy reading a book. Writing the book took ten years, during which I simultaneously conducted in-depth research on it. It was important for me to hear different opinions, so I let many people read the material, and even changed my writing according to the opinions of the people. Thus, it happened that for one chapter that people told me was 'not flowing,' I had to delay and change it eighteen times, to make it catchy and interesting, and especially suitable for everyone."

Is it correct to claim that people with creative thinking usually have unique traits different from those who lack it? For example, can it be said that someone with developed creative thinking will also be more patient, diligent in his studies, etc.?

"Essentially, creative thinking is something a person is born with, although it can be developed. Research in the field proves that almost everyone has a certain capability like this, but it might not be dominant. Sometimes, it may be that creative thinking is dominant, but an external factor suppresses it systematically. As a teacher and educator, I can note that many schools in Western education emphasize discipline and analytical thinking more, and less on developing creative thinking. Western education does not push the child to try to ask new questions, because they want to convey to him the 'correct answers' to the questions the teacher presents, and there's no willingness to encourage the child to think, even if there's a fear he might say foolish things. It sends a message to the child that his questions are not important. Today, schools are more aware of this matter, and the situation has slightly improved. Based on research conducted on the character traits of geniuses, it has been found that many of the geniuses tested had a higher curiosity drive than others, a willingness to repeat things 10 times, and a lack of belief in authority. One trait that characterized all the geniuses: their ability to hold contradictions and opposites, and continue to live with them, is very typical of Talmudic thinking."

What is the contribution of the book to the world of Torah learners?

"The book focuses on creative thinking and invites the reader to a cognitive challenge. Thus, he learns to say the opposite of what is taught to him. To question. To come up with new solutions to problems. Learning 'to argue' is an important process in Torah study. The attempt to impose your opinion on another has proven unsuccessful between two who learn together. 'A third text will come—and arbitrate between them.' The third text won't say who's right, but will divide the area between them and bring them to a place where both can live in some sort of compromise, without requiring them to make too big a concession of their ground. So, for example, in any situation and problem, learners will try to figure out how each side can get more than 50 percent, for the common good. Also, the book organizes and classifies the topics chronologically and according to types of discussions—what is being debated and how they are discussed; something that greatly eases learning."

Did you have a specific goal in writing the book?

"Absolutely. The goal was to organize. To present the creative thinking of the Talmud and show the analogy between it and the thinking of inventors and innovators, characterized by rebellion, breaking conventions, lack of discipline acceptance; curious and capable of innovating."

Were there conflicts during the writing of the book?

"Throughout the process, from the beginning of writing the book, I consulted with many wise people and was influenced by various guidebooks. At a certain point, I felt the book was stuck, until I consulted with a very wise person who showed me that I was trying to achieve two goals together: promoting creative thinking in our lives and describing the creative thinking done in the Talmud. He suggested I focus on the description of the Talmudic thought process and use external knowledge about creative thinking as an aid to understand its inner layer."

Might the book impact the desired way of learning the Talmud today?

"Nowadays, it is customary to learn the daily Daf Yomi. We should ask ourselves: is this really the best way for everyone? Most people do not learn all parts of the Torah, and are probably not familiar with most parts. Focusing on a single layer of study gives rise to a significant lack in other areas that must be known. In my opinion, typical topics should be marked [in terms of thinking methods] that deal with important issues for our lives today, about 120-200 topics, at different levels. People will be able to learn these topics at different depths, and with attention to possible connections with other areas of Torah: Scripture, Mishnah, Midrash, and Aggadah, philosophy and Chassidut, and more."

Is there a significant difference between Elchanan Naeh before writing the book and after?

"Today I study with friends about four times a week, so I feel I've become a yeshiva student again. Most of my learning is in Mishnah and the other sayings of the Tannaim—found in the Tosefta and the two Talmuds. My learning style today is calmer than the 'Talmudic commotion' I was accustomed to in the past."

Rabbi Akiva started learning Torah at the age of forty. If he lived in our generation and was exposed to your book, how would he react, in your opinion?

"I hope, and want to think he would be pleased with my discoveries. Not sure he would agree with everything, and maybe would have told me 'Your innovation is too small for me.' The theoretical awareness of the essence of creative thinking was not emphasized in the Talmud, so it could be interesting for him to see innovation."

If you had to write the same book, the same ideas, for women only—what emphasis would it have?

"Women are generally less interested in technological and other inventions, so I think I would place less emphasis on inventions and more on innovations from the psychological, social field, and other interest areas unique to women. Also, the formulations would be more rounded and less sharp."