To better appreciate the importance the heavenly family associates with chiddushim of the Torah proposed by Yisrael on Shabbas Kodesh, it is appropriate to introduce the source of the matter. Here is an abridged translation of the pertinent passage in the Zohar hakadosh (Shelach 183a):
When Shabbas enters, neshamos descend to dwell with the holy nation . . . when Shabbas departs, they ascend . . . and stand as they are before the holy King. HKB”H asks all of them, “What chiddush did you have in the lower world in the Torah? Praiseworthy is one who presents a Torah-related chiddush to Him; he gives Him immeasurable joy. This prompts HKB”H to gather his family and announce, “Listen to the chiddushim of the Torah told by the neshamah of this person.
The Zohar hakadosh goes on at length to describe the immense pleasure the chiddushim of the Torah brought back by the “neshamah-yeteirahs” after Shabbas gives HKB”H. The Zohar concludes by saying that as a result of the immense joy and pride they provide HKB”H, the entire heavenly family and all the neshamos of the tzaddikim are graced with those chiddushim, and they adorn the father of the one who proposed the chiddush and kiss him on his head (ibid. 174a):
Praiseworthy is the one whose “neshamah-yeteirah” of Shabbas attests to the King on motza’ei Shabbas to the chiddushim of Torah that it proposed on Shabbas. For, HKB”H, His entire family, and all the tzaddikim that were in the upper Gan Eden, they are all graced by that chiddush . . . The “kavod” and the number of crowns that they adorn his father with are many. When HKB”H requests that they gather to hear the Torah-chiddushim of so-and-so the son of so-and-so, they lavish his head with kisses, and many tzaddikim adorn him . . . Praiseworthy is the portion of all those who study Torah on Shabbas more so than on other days.
Now, in the teachings of the Arizal on this week’s parsha, he only mentions that they adorn the father in Olam HaBa. In Sha’ar HaPesukim (Kedoshim: Vayikra 19, 3)), however, he reiterates the rationale for juxtaposing the mitzvos of honoring one’s parents and observing the Shabbas—because observing the Shabbas by proposing Torah-related chiddushim on Shabbas garners one’s parent much “kavod” in Olam HaBa.
In truth, he focuses on the adornments given to the father, because the obligation to teach children Torah rests on the father. The Gemara (Kiddushin 29b) derives this from the passuk (Devarim 11, 19): "ולמדתם אותם את בניכם"—you shall teach them to your children. Undoubtedly, this also gives one’s mother great “kavod.” After all, a significant portion of the Torah learned by her husband and sons is credited to her. This is taught in the following Gemara (Berachos 17a):
"אמר ליה רב לרבי חייא, נשים במאי זכיין, באקרויי בנייהו לבי כנישתא, ובאתנויי גברייהו בי רבנן, ונטרין לגברייהו עד דאתו מבי רבנן" —Rav said to Rabbi Chiya: Through what deeds do women (who are not obligated to study Torah) merit eternal life? Through bringing their children to the Beis Kenesses to learn Torah, and through sending their husbands to the Beis Midrash to learn (Mishnah and Gemara), and for waiting for their husbands until they come home from the Beis Midrash. Rashi comments: They wait for their husbands and give them permission to go and learn Torah in a different city.
