L'Dor VaDor: Teaching Our Children
יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי
One day, he was walking along the road when he saw a certain man planting a carob tree. Ḥoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. Ḥoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree? He said to him: That man himself found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.

(א) משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:

(1) Moshe received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly. They said three things: Be deliberate in judgment, raise up many disciples and make a fence for the Torah.

(ב) כְּשֵׁם שֶׁחַיָּב אָדָם לְלַמֵּד אֶת בְּנוֹ כָּךְ הוּא חַיָּב לְלַמֵּד אֶת בֶּן בְּנוֹ שֶׁנֶּאֱמַר (דברים ד ט) "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ". וְלֹא בְּנוֹ וּבֶן בְּנוֹ בִּלְבַד אֶלָּא מִצְוָה עַל כָּל חָכָם וְחָכָם מִיִּשְׂרָאֵל לְלַמֵּד אֶת כָּל הַתַּלְמִידִים אַף עַל פִּי שֶׁאֵינָן בָּנָיו. שֶׁנֶּאֱמַר (דברים ו ז) "וְשִׁנַּנְתָּם לְבָנֶיךָ" מִפִּי הַשְּׁמוּעָה לָמְדוּ בָּנֶיךָ אֵלּוּ תַּלְמִידֶיךָ שֶׁהַתַּלְמִידִים קְרוּיִין בָּנִים שֶׁנֶּאֱמַר (מלכים ב ב ג) "וַיֵּצְאוּ בְנֵי הַנְּבִיאִים".

(2) Even as a person is obliged to instruct their children, so are they obliged to teach their children's children, for it is said: "But make them known to your children and your children's children" (Ibid. 4.9); and, not alone to their children and their children's children, but each and every scholar in Israel is commanded to instruct all who desire to be their disciples, even though they be not their children, for it is said: "And thou shalt teach them diligently unto thy children" (Ibid. 6.7.), which is traditionally interpreted to include one's disciples; for disciples, too, are called children, as it is said: "And the children of the prophets came forth" (2 Kings 2:3).

רב איקלע לההוא אתרא גזר תעניתא ולא אתא מיטרא נחית קמיה שליחא דצבורא אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה מיקרי דרדקי אנא ומקרינא לבני עניי כבני עתירי וכל דלא אפשר ליה לא שקלינא מיניה מידי ואית לי פירא דכוורי וכל מאן דפשע משחדינא ליה מינייהו ומסדרינן ליה ומפייסינן ליה עד דאתי וקרי
The Gemara relates a similar incident. Rav happened to come to a certain place where he decreed a fast but rain did not come. The prayer leader descended to lead the service before him and recited: He Who makes the wind blow, and the wind blew. He continued and said: And Who makes the rain fall, and the rain came. Rav said to him: What are your good deeds? He said to him: I am a teacher of children, and I teach the Bible to the children of the poor as to the children of the rich, and if there is anyone who cannot pay, I do not take anything from him. And I have a fishpond, and any child who neglects his studies, I bribe him with the fish and calm him, and soothe him until he comes and reads.

Discussion Questions:

1) What is our obligation toward teaching the next generation?

2) Why should we teach according to how our students can learn?

3) Why does it benefit us to ensure the next generation prospers?