The above pasuk relates the mitzvah of Hakheil. This was the time, during Succos immediately following the Shemittah year, in which all of the people were to assemble in the Bais Ha’Mikdash to listen to the Melech Yisrael, Jewish king, read Sefer Devarim. Rashi comments that, although the young children were not able to comprehend the meaning of the event, they were to be brought ovhthcnk rfa i,hk, “to give reward to those that brought them,” their parents.
Rashi is citing the words of the Talmud in Chagiga 3a which attributes this interpretation to R’ Elazar ben Azaria. Indeed, the Talmud considers this interpretation to be a major chiddush, novel idea. What really is so new about this interpretation? The Anaf Yosef suggests that Chazal mean to emphasize Hashem’s love for Bnei Yisrael. Not wanting to leave their children alone, the parents would be forced to bring them along. Consequently, Hashem transformed this requisite into a mitzvah. If parents carried out their responsibility l’shem shomayim, for the sake of Heaven, they should be rewarded.
Environmental influences play a major role in a child’s educational development. The atmosphere at such a holy gathering was sublime, the mood sincere and awe-inspiring. Undoubtedly, parents who arrange for their children to be exposed to such inspirational experiences will merit to see them growing into G-d-fearing Jews. What greater reward can a parent anticipate than to have Torah nachas?
Horav Moshe Feinstein z.l. asserts that the mitzvah of chinuch ha’banim, educating one’s children, should be performed lishmah, for its own sake, just as one performs any other mitzvah. Logic should not be the critical determinant in mitzvah performance. If we were to apply our rationale to education, we might foolishly expend all our efforts only on behalf of those children who are gifted and demonstrate signs of the greatest promise. This would be a grave mistake. We never know what will motivate one child over another. More than likely, the child upon whom everybody gives up hope diligently proceeds ahead of his more astute peers.
We must approach the mitzvah of chinuch as a gezeiras hakasuv, decree of the Torah. This was R’ Elazaer ben Azaria’s chiddush. Chinuch ha’banim is more that just a parent’s obligation, it is a profound mitzvah! This mitzvah extends beyond the realm of the parents. Indeed, every Jew is adjured to be responsible that all Jewish children receive a Jewish education, regardless of their parent’s inclination. On the contrary, if parents shirk their responsibility someone else must take over and actively intervene in the child’s spiritual development.
We may suggest another thought. There are various levels of success in education. Perhaps the highest degree of success is achieved when a child gravitates to study and desires to improve himself. A child should not have to be coerced to study Torah; it should be part of his routine in the same manner as eating, drinking, and sleeping.
This natural proclivity is achieved only when a child is constantly exposed to Torah, even when he is yet young and can only benefit subconsciously. This is the homiletic rendition of Chazal’s message: “To give reward,” to the ones who “bring them.” In their words, reward is due to those who cause them to come subsequently on their own. Parents who bring their children to such lofty gatherings at a tender age, even at the expense of the parents’ own spiritual satisfaction, will stimulate these same children to develop a natural tendency to continue on their own. This will be the parent’s true reward.
