The Torah is about to enumerate Moshe and Aharons’ offspring. The pasuk, however, mentions only the sons of Aharon. In the Talmud Sanhedrin 96, Chazal infer that one who teaches Torah to someone else’s children is regarded as if he has begotten them. Moshe was their rebbe; he taught them the Torah, which would sustain them. He was like their father. This idea applies to anyone who imparts his Torah knowledge to others. Our influence is far-reaching; our ability to inspire is unlimited. Moshe was mentor and spiritual father to Aharon’s sons.
What about the rest of Klal Yisrael? Moshe was also their rebbe? Why are Aharon’s sons singled out from the rest of Klal Yisrael? The Ohr Hachaim Hakadosh says that as a result of Aharon’s participation in the sin of the golden calf, his sons should have died. Moshe, however, saved them through his supplication to Hashem. He, therefore, was regarded as their father.
Horav Moshe Shternbuch, Shlita, interprets Chazal’s words in a different manner. Moshe did not merit seeing his sons follow in his footsteps. Torah is not a possession that can be bequeathed or inherited. One earns the kesser Torah, crown of distinction, for Torah scholarship through his own amelus, diligence and perserverance in Torah study. Aharon did enjoy incredible nachas from his sons’ Torah achievement as a result of Moshe’s teaching them Torah. This is the Torah’s intention in mentioning Moshe as surrogate father to Aharon’s sons. Aharon’s nachas, his merit to see banim talmidei chachamim, was because of Moshe.
Horav Yitzchok Hutner, zl, contends that only a rebbe muvhak, one who taught most of an individual’s Torah to him, is considered as if he had begotten him. Horav Shmuel Truvitz, Shlita, comments that while all of Klal Yisrael certainly learned Torah from Moshe, Aharon’s sons had exceptional opportunity to hear Moshe repeat the lesson three times. This gave them prominence over Klal Yisrael. We suggest that since Moshe was their uncle, there was an exceptional affiliation between Aharon’s sons and Moshe. A student must feel this closeness in order to sustain an enduring bond in the Rebbe – talmid relationship. One does not necessarily have to be related to his rebbe, but the love and affection that is, and should be, prevalent among family should be inherent in a teacher – student relationship. A student learns when he feels that there is love and caring for him.
After all is said and done, we maintain that the rebbe has a parental obligation towards his student. He must concern himself about the student’s scholastic, moral and spiritual achievement. Torah is life – the rebbe that teaches Torah provides the student with tools for living. Is it any wonder that one who teaches Torah is regarded as if he had begotten the student? If we agree with the above, it would serve us well to hold in greater esteem those who play such a critical role in our children’s lives.
