ה ערכה הראויה לילד מישראל
The Proper Appreciation for a Jewish Child
וַיִּהְיוּ בְנֵי נֹחַ הַיֹצְאִּים מִּן הַתֵבָה שֵם וְחָם וָיָפֶת וְחָם הוּא אֲבִּי כְנָעַן: שְ לֹשָה אֵלֶה בְנֵי נֹחַ וּמֵאֵלֶה נָפְצָה כָל הָאָרֶץ : (ט:יח -יט)
The sons of Noach who came out of the ark were Shem, Cham, and Yafes, and Cham was the father of Canaan. These three were the sons of Noach, and from these the whole world was spread out. (9:18-19)
The Torah, immediately after recounting these verses, proceeds to narrate the events surrounding Noach upon his exit from the ark. It tells of his planting a vineyard, his subsequent inebriation, his sons' reaction to the incident, his awakening from the effects of the wine, his curse upon Canaan, and his blessings for Shem and Yafes. Only after this (in Chapter 10) does the Torah list the descendants of Noach’s three sons.
Given this sequence of verses, a question arises. The initial verse, 'ויהיו בני נח...' - ‘And the sons of Noah were...’ seems necessary for understanding the narrative that follows, as all those mentioned in this posuk are involved in the events surrounding Noach, as the Torah reader will see. However, the content of the following posuk appears redundant or out of place; without stating that “from these, the earth was populated,” it would become evident to the thoughtful reader in the subsequent section of the Torah, which details the families of the earth and Noach’s descendants. So why was an entire posuk needed for this purpose? And even if the Torah wished to emphasize these matters, it would have been more fitting to do so where it begins listing the descendants, not here, where the narrative of Noach’s experiences follows directly after. Anyone who examines the text will observe that this statement seems to interrupt the flow.
This can be resolved by noting that this verse was written immediately after the mention of their departure from the ark because the Torah wanted to teach us how to properly appreciate a young child who has just been born. These three sons, upon exiting the ark, were like children born anew; the world around them lay desolate, and they emerged from the ark into the world as if newly created. The Torah hints that we should contemplate the events following their exit from the ark, as, indeed, at that time, only three people emerged, yet eventually, the entire earth was repopulated by their descendants. From this, we are to learn what potential is hidden within a newborn child, who has just entered the world; though they may appear small and frail now, in the course of time, they will grow, build a home, and merit numerous descendants. This is evident even today, when elderly people who have lived long lives leave behind families numbering in the thousands.
This understanding is essential for every parent and educator. They must recognize that they are not merely educating one child or student; rather, they are educating that child along with all the descendants that will eventually come through them. The education they provide will be passed down, and in time, this child will instill it in their children and future generations.
When a parent or educator reflects on the worlds they are building through the education of the child before them—realizing that instilling reverence and love in this child means increasing divine service for generations to come—their approach to their work will be more grounded and purposeful. They will invest their best efforts in guiding the child along the right and desirable path.
If some students face difficulties in their studies, they will put more effort into explaining until the concepts resonate with the students. They will understand that by doing so, they are instilling a love for Torah in their students, who will, in turn, pass down this love to their own children and descendants. Likewise, if there are students who do not behave appropriately, educators should not let their emotions dictate their response without careful reflection on how to react in a way that truly benefits the student.
When a student does something wrong, the immediate reaction might be to rebuke or even punish them, hoping that associating negative behavior with pain will encourage better behavior. However, this approach is not always effective "education," as it may not lead the student to truly understand the gravity of their actions. Instead, the student might simply avoid misbehavior out of fear of their teacher.
Therefore, when dealing with intelligent and capable students who can grasp the seriousness of their actions, it is preferable to calmly explain to them how foolish their behavior is, allowing them to come to this realization on their own. This approach fosters a genuine understanding and desire to avoid repeating the mistake. In doing so, the teacher not only influences the student's upright behavior but also leaves a positive impact on the behavior of their children and future generations.
Fortunate are the educators who are blessed to see the fruits of their labor, for we can never truly know what each day will bring. The love instilled in the heart of a young student today could, generations from now, spark a movement of holiness among the Jewish people—even when the teacher or parent has long departed this world. Their positive actions will continue to bear fruit for many years to come.
Similarly, educators and parents must bear the responsibility for any neglect in education. Sometimes, due to various pressures and distractions, the commitment to education may be neglected partially or even significantly, chas v’shalom. This neglect can create a sense of apathy in the child's heart; when they see that their shortcomings do not deeply concern their parents or educators, they may grow up with these flaws ingrained in them. Even as they mature, these habits may remain uncorrected, and they may wonder why they were not guided when they were young, making it difficult for them to accept criticism later on. Inevitably, this apathy may also be passed down to their own children, with responsibility for these outcomes held in heaven against the parents and educators.
Recognizing the precious value of each Jewish soul should also inspire a desire to fulfill the mitzvah of bringing children into the world, even with great dedication and sacrifice. Parents must understand that each child is a complete world unto themselves, and they should not miss the opportunity to bring them into existence. All the effort invested in raising children is worthwhile, as, in time, they will yield immeasurable rewards.
And if a person might say, "I lack the strength to support a large family, and I do not see myself as capable of doing so," one can answer him with the principle handed down to us by Chazal (Avodah Zarah 3b): ‘HaKadosh Baruch Hu does not make unreasonable demands on His creations.’ If, nevertheless, He commanded us to fulfill this mitzvah, it is necessarily because HKBH is telling a person, "Do your part, and I will do Mine. You focus on the mitzvah, and I will ensure that all their needs are provided."
In truth, this argument is fundamentally flawed, for a person's sustenance does not depend solely on their own strength or ability; rather, it depends entirely on the decree of the Holy One, Blessed be He. As we see in reality, no person truly knows where their livelihood will come from. Sometimes a person may anticipate that their income will come from a certain source, but in the end, Hashem arranges for it to come from a different place altogether. The only expectation placed upon a person is to place their trust in God, as the posuk says (Tehillim 55:23): 'השלך על ה' יהבך והוא יכלכלך' - ‘Cast your burden upon Hashem, and He will sustain you.’
