Rashi notes that although the Torah begins by stating, “These are the generations of Aharon and Moshe,” it lists only the sons of Aharon. He cites the Talmud Sanhedrin 19b that derives from here that one who teaches Torah to his friend’s child is considered as if he gave birth to him. Moshe is also viewed as a “father” to Aharon’s sons. We find that talmidim, students, are referred to as sons in other areas of Tanach. The pasuk in Devarim 6:7 states, “And you shall teach them diligently unto your children.” Rashi once again interprets “your children” as including “your students.”
Chizkiyahu Ha’melech refers to Klal Yisrael to whom he taught Torah as “banim,” sons/children. Just as students are referred to as sons, the rebbe is considered to be a father. This is indicated by Elisha Ha’navi’s famous lament for his great rebbe, Eliyahu, when he cries out, “Avi, Avi,” “My father, my father! The chariots of Yisrael and their riders!” Thus, we see that a student perceives his teacher to be like a father.
Horav Elimelech Moller, Shlita, makes a striking observation. Klal Yisrael is called “banim l’Hashem,” children of Hashem. Why are we given this distinction? Is it because Hashem is our Creator? If that is the case, did Hashem not create the entire world? Why are we distinguished as children of Hashem more so than anyone else? Horav Moller posits that our distinctiveness is the result of our having received the Torah. As students become children of their rebbe, so, too, did we become the children of Hashem as a result of receiving the Torah. In contrast, one who rejects Torah not only rejects Hashem’s greatest gift, the lifeblood of our people, but he also communicates a very clear message – he has no desire to be considered a child of Hashem!
Why is the rebbe/talmid relationship compared to that of a father and son? Horav Moller explains that through the knowledge of Torah one becomes a new human being. The Torah one absorbs infuses new life into him, transforming him entirely. He supports this thesis with the words of Chazal on the pasuk in Shemos 4:12, when Hashem instructs Moshe to go to Pharaoh. Hashem tells Moshe, rcs, rat l,hruvu, “And I will teach you what to say. Chazal analyze the term l,hruvu as a derivative of in iuhrv, related to pregnancy and the birth process.
Hashem told Moshe He would make him into a new person. This implies that to teach is to create a new entity. It is to breathe new life into a person. Consequently, one who teaches Torah to a student is actually giving birth to him. Just as a father shares in the physical creation of his child, so, too, does the rebbe play a primary role in his spiritual conception.
