Educational Insights from Parashat Emor — Characterizing the Figure of an Educator and Influencer

One of the fundamental principles that characterize the figure of an educator is learned from our parashah.
The verse states: “ויאמר ה' אל משה אמור אל הכהנים בני אהרן ואמרת אליהם לנפש לא
יטמא בעמיו” (21:1) — “And Hashem said to Moshe: Say to the kohanim, the sons of Aharon, and say to them: None shall become impure for a dead person among his people.”
Our Sages asked (Yevamot 114a; likewise in Torat Kohanim, Parashah 11): What is the meaning of the repetition in the verse, “אמור”
and “ואמרת” — “say” and “say to them”? Would it not have sufficed for the verse to say, “Say to the kohanim,” etc.? Why did the verse add and repeat
again, “and say to them”? The Gemara explains (as cited by Rashi here) that this was intended “להזהיר גדולים על
הקטנים” — “to admonish the adults concerning the minors,” meaning that adults have an obligation to supervise and admonish the young to separate from every prohibition.
From here we learn about the responsibility placed upon adults: to care for the young, for tender children,
to know how to separate them and distance them from anything forbidden, and to prevent them from walking on an improper path.
Therefore Hashem speaks to Moshe in a doubled expression: “Say to the kohanim, the sons of Aharon, and say to them.” “Say
to the kohanim” — the adults — that they should conduct themselves in such-and-such a way and refrain from this and that. “And say to them” — because those very
warnings about which they themselves are cautioned must be transmitted to the next generation. In short: the obligation of education.
A great principle is contained here regarding the basis and form of the connection in the mediation between adults and children,
influencers and those influenced, such as a father and his sons, a rabbi toward his students. If a person wishes to transmit a path and influence
his surroundings, he must first influence himself. If he wants his words to be accepted by
the listeners, he himself must be connected to the content of those words and implement them, even though certainly
many levels exist for each person on the ladder of values and in the work of refining character traits.
When we are dealing with transmitting Torah study, it is certainly fitting and necessary that the students see in the rabbi a person of
stature, immersed in learning and toiling in the labor of Torah even beyond the necessary topics that he needs
to study in order to teach his students.
Flowing water, standing water, and what lies between them!
The Gaon Rabbi Meir Shapiro of Lublin would say: In Torah study there must be a reality of
constant progress, flow, and addition, without interruption, for the Torah is compared to water, as it says: “הוי
כל צמא לכו למים” — “Ho, all who are thirsty, go to the water.” And water must be in a state of flow, because if it stands in one place —
it will become foul; and the longer it stands, the more it will stink and grow moldy (and not for nothing do all the flies and mosquitoes
come to sources of standing water). So too in Torah study: one must conduct oneself in a manner of constant increase,
both in quantity and in quality.
This is an immense principle in the service of Hashem. Not only for students, but also for educators: they must set aside time during the day
and during the week in which they add to their Torah and continue to grow the “talmid chacham” within them, so that there will be
a good flow that also preserves.
So it is with the educational approach: we must try and strive to transmit to students a path in which they will aspire to know
Torah — not out of compulsion, but out of their own thirst and inner desire to add knowledge and learning.
There is another layer here as well. Quite often, a student is immersed in the problems and doubts that his
surroundings present to him. He tries to cope, but he does not search for the points in which he himself needs and must change,
improve, or correct.
Sometimes, precisely when the spotlight is directed toward oneself, and true work is done there, then even
if it is slow, many problems can be solved — or they will already resolve themselves.
The bird that spreads an odor...
There was a student who, in every framework in which he studied, found negative things and asked to move from one place to another
and to change educational frameworks frequently. Once he came to consult Maran the Steipler about a certain place,
but the rabbi perceived his nature and, in the course of the conversation, told him that there is a certain bird which, wherever
it is, spreads a bad smell... His intention was to point out to that student that he should examine
himself and not look for flaws in others. Of course, Maran the Steipler, in his wisdom, understood that this was what he needed
to hear according to his state and situation.
And from now on, perhaps we can offer an additional explanation of the words of Chazal, “אמור ואמרת. להזהיר גדולים על
הקטנים” — “Say and say to them: to admonish the adults concerning the minors,” namely, that the adults must warn the minors to look at themselves as adults, as those
who take responsibility for themselves and change things for the better within themselves; then they will automatically see
that matters change for the better in their surroundings as well.
However, on the other hand, everything must be under the supervision of the adults, for it is the adults who possess the discerning eye
regarding in what matters one can grant authority to the minor to be like an adult, or to feel like an adult, and in what matters not. Unfortunately, not
infrequently I have encountered a young man, and even a child, who decides at home where he wants to study and in what framework,
while the parents try to persuade and appease him, saying, “We want him to choose for himself,” and they do not understand that there are
kinds of things in which he does not yet have the capacity to choose or the ability to judge. [This topic fundamentally belongs
to the question of parental authority, and that will be addressed in another article.]
“To admonish” — from the language of radiance
The Admor, the “Imrei Chaim” zatzal of Vizhnitz, would say that the expression “להזהיר” derives from the language of radiance
and brilliance. From the fact that it is written “להזהיר גדולים על הקטנים,” and not “להזהיר גדולים את הקטנים,”
it implies that the adults influence “ upon ” the minors. The explanation of the word “להזהיר” is not only from the language of
“warning,” but also from the language of “radiance,” as in “מזהירים כזוהר הרקיע” — “they shine like the radiance of the firmament.” The explanation is that the adults
must project, through their conduct, “radiance” and “light,” and serve as a personal example from whose deeds the children will learn,
and grow upon the foundations of Torah and fear of Heaven.
Once, a person fell victim to highway robbery. The robbers tied him to a tree and waited for the head
of the gang to decide his fate. How great was the pain of the robbed man when he saw that the leader of the bandits standing
before him was his own son, and no one else! The pain and sorrow were multiplied many times over. The father could not restrain himself and hurled
at his son: My son, what happened to you? How far have you fallen? How could you do this to me? What has become of you?
Robbing people and waylaying travelers on the roads?!
The son took his father aside and told him that he would release him on one condition. He pointed toward a thick tree
standing there and said to him: If you can move this tree from its place, I will set you free.
The father did not understand, but in his great despair he tried to move the tree; of course, he could not even shake a single branch
of it. “I cannot,” the father groaned, his eyes flowing with tears.
His son answered him: Certainly you cannot. Only when the tree was a tender sapling could you have done with it whatever
you wished. But today, when its roots are so deep, it is too late to move it or uproot it from its place.
“So it is with me as well,” the son continued. “When I was young in years, you could still have saved me; you could still
have rebuked me with words of mussar. But you only laughed when I ‘took’ something without permission; then you said it was
just children’s mischief, and you turned a blind eye to such things. Today, when my roots are deep in this
world, it is too late to uproot me...”
We must therefore admonish the adults concerning the minors: to be an example of integrity, truth, and sincerity for the youth.
If not, the main criticism is not of society, nor of the educational framework. The criticism
begins at home.
“אמור אל הכהנים ואמרת אליהם” — “Say to the kohanim and say to them” — to admonish the adults concerning the minors; for when parents
serve as radiant figures, meaning as a personal example and model, this is the best way to influence
the young.
The “Chatam Sofer” says about the verse in Keriat Shema, “ושננתם לבניך ודברת בם” — “You shall teach them diligently to your children, and you shall speak of them,” that it should have
said, “and they shall speak of them.” That is, as a result of your teaching them diligently to your children, they will speak of them. Rather, says
the “Chatam Sofer,” if you want your children to engage in Torah study, it is not enough that you teach them diligently.
The advice is: “ודברת בם” — “and you shall speak of them”! You yourself must speak words of Torah.

In this way, the father will succeed in instilling the words of Torah into the hearts of his children more than through any preaching and any

mussar. There is nothing like personal example.

Rabbi Michael Zecharyahu

Spiritual Director at the Torat David Yeshivah Gedolah and Chairman of the Legion of the King organization