Social Skills and Social Challenges in Jewish Education: Pandemic and Beyond
June 3, 2020
Communication: Better Leadership
June 3, 2020
By Rabbi Zev Leff
Editor’s Note: During these past few months, parents have been thrust into a constant chinuch role, managing their children’s education and growth more closely than they usually do when children are in school all day. Now, more than ever, the Torah’s guidance about chinuch is needed. Rabbi Zev Leff has allowed us to print the following ideas about chinuch and the parent’s “voice”, originally found in his sefer, Outlooks and Insights.
כי־יהיה לאיש בן סורר ומורה איננו שמע בקול אביו ובקול אמו ויסרו אתו ולא ישמע אליהם… (כ) ואמרו אל־זקני עירו בננו זה סורר ומרה איננו שמע בקלנו זולל וסבא
When a man has a wayward, rebellious son, who does not obey his father and mother, they shall have him flogged. If he still does not listen to them…(The parents) must declare to the elders of his city, “Our son here is wayward and rebellious. He does not listen to us, and is an (exceptional) glutton and drunkard.
(Devarim 21:18 & 20)
The Gemara (Sanhedrin 71a) says that there never was a rebellious son executed by beis din. The topic was recorded in the Torah in order to learn and receive reward. But even if there never was rebellious son, we can learn a great deal about chinuch banim (raising children) from a careful study of the Torah’s description of the rebellious son. By studying the factors that help create a son so tainted that it is a chesed to kill him while he is still young and has not yet committed all the heinous crimes he otherwise would, we can learn to do the opposite with our own children.
It must be clear at the outset that there are no sure-fire rules of education that apply to all children at all times. Reishis Chachmah quotes a midrash that it is easier to raise a legion of olive trees in the Galilee, where the soil and climate are not conducive to growing olive trees, than to raise one child in Eretz Yisrael, even though Eretz Yisrael is conduce to proper education, since the atmosphere itself helps to imbue one with wisdom and holiness.
Children are not objects to be fashioned at will, but rather human beings who have their own free will and can reject, if they so choose, even the best chinuch. The most a parent can hope to achieve, as Chiddushei HaRim points out regarding all learning, is to put the words of Torah on the heart of the child so that when the heart opens up, the Torah found on it will sink into the receptive heart.
The law of the rebellious son is applicable only when the child is thirteen and for the next three months, i.e., at the very inception of his manhood. This points to the importance of a proper foundation in the education of children š that early education forms the basis of the child’s experience and hence is the root and foundation of his life.
Avos deRav Nosson expounds on the Mishnah in Pirkei Avos (4:25), “One who studies Torah as a child, to what can he be likened? — to ink, written on fresh paper.” Just as ink is readily absorbed into new paper, so the Torah learned when young permeates the very fiber of the child’s being.
Alshich explains the injunction (Mishlei 22:6), “Educate the youth according to his path,” as a warning to put him on the proper path before he develops the wrong path on his own. The proper beginning is crucial, for it forms the root, and any blemish in the root will manifest itself a thousand-fold in the resultant growth. A strong root, however, insures a healthy plant.
The Parent’s Voice
The Torah describes the rebellious son as not heeding the voice (kol) of his father and mother. Maharal points out that a kol denotes a voice or noise, something not necessarily intelligible. The rebellious son listens to his parents when their words make sense to him, but when their directives are not understood by him, he ignores them.
A child must be taught to rely on his parents’ instructions and trust in their desire and ability to guide him on the proper path, even though he may not understand or grasps the wisdom of their directions. Though a parent should try to explain to the child the reasons for his directions and instructions, the child must be taught that in the end whether he understands or not, he must accept his parents’ authority.
The learns from the phrase, “he does not listen to our voices,” that to be deemed a rebellious son, both parents must have similar voices. Both parents’ guidance must reflect the same values, and they must be consistent in their instruction. If the parents do not speak with one voice, their child cannot be deemed rebellious because the blame for his rebellious behavior is not his alone.
The parents must point at their son and say “this son of ours.” If the parents are blind and thus incapable of pointing him out, the son cannot be deemed a rebellious son. The requirement that the parents be able to see hints to the necessity of parents viewing each child as an individual, with unique gifts and needs, who must be educated according to his individual personality. If parents are blind predetermined formula, the child can also not be fully blamed.
To be classified as a rebellious son, he must steal money from his parents to eat and drink like a glutton. This conduct shows, says Ibn Ezra, a distorted outlook. The glutton makes the pleasures of this world his only goal rather than seeing this world as the place to prepare for eternal spiritual life. The meat and wine he consumed could have been glatt kosher. It is not enough to teach a child that he does not become a Jew in form but not in substance.
The Gemara explains that the rebellious son is killed now because if allowed to continue on the same path he will eventually become a robber and murderer. He is killed for his own benefit so that he doesn’t lose his portion in the World to Come. From this we learn the most important lesson of child-rearing. A parent must focus on the souls of his child and his eternal status even more intensely that his physical well-being. What parent would think of exposing his child to even a slight chance of catching a serious communicable disease? How much more so should a parent protect his child from an environment that might exert negative spiritual influences. If we fret over our child’s ability to earn a living, how much more so should we be concerned that he or she grow to be a successful ben or bas Torah.
We should remember in Elul that there is no greater merit for the Day of Judgment than having raised a child properly. The Zohar teaches that when an individual appears before the Heavenly Court after one hundred and twenty years, G-d inquires if he educated his children properly. If the answer is affirmative, Hashem refuses to accept any more testimony against him, for the merit of guiding his children properly overshadows everything else.
May we learn the deep lessons contained in the Torah’s discussion of the rebellious son so that we merit to raise children fully occupied in Torah and mitzvos.
Rabbi Zev Leff is one of Israel’s most popular English-speaking Torah educators. For more than 20 years, he has served as the rav (rabbi) of Moshav Matityahu, a small religious community located in central Israel adjacent to Kiryat Sefer, and just outside Modiin. In addition to the shiurim (lectures) he gives seven days a week at Matityahu, Rabbi Leff is constantly traveling to speak at schools, yeshivot, seminaries, community centers, and events throughout Israel and abroad.