Our Sages have said that the world is sustained by the breath of children in the school of their master (Shabbos 119b). From this one can infer the magnitude of the reward awaiting the teacher. Wherever children are found studying with their master, there the Shechinah is to be found. Thus it is taught in Zohar Chadash (Parashas Lech Lecha, 32a):
“When Rabbi Shimon came to observe the children studying with their master he would say, ‘I have come to see the face of the Shechinah.’ ” The words, “When Rabbi Shimon came to observe…” indicate that it was the custom of men of deeds, whenever they were free of their business, to go to wherever the teachers were sitting in order to greet the Shechinah. For this reason a person must be circumspect whenever he goes to such a place, for there the “mother” — i.e., the Shechinah — crouches upon her chicks and spreads her wings over the young of the flocks. The breath from the children’s mouths pierces the firmaments and the intervening atmospheres. The teacher must also take it to heart that the Shechinah dwells with him, practicing his craft faithfully, without deception, for it is Heaven’s work. And let care be taken that the room where they sit with their students is clean and pure and free of all filth, in fulfillment of the verse, “Let your camp be holy” (Devarim 23:15), for it is called the “camp of the Shechinah.”
The Zohar relates (ibid.): Rabbi Elazar son of Rabbi Shimon ben Yochai once had an encounter with Eliyahu in which the latter appeared to him in the form of an elderly man walking with a child. The man was attempting to cross a large river to reach the other side. Rabbi Elazar said to him, “Old man! Put the child on one of my shoulders and you sit on the other and I will carry both of you across this wide river.” The old man replied, “Are you not the leader of the generation? Therefore you cannot carry us across the river!” [That is, “I see that you are a scholar and have therefore been weakened by your studies.” For the Torah is called tushiyah, which means, “weakening,” because it weakens a man’s strength — (Sanhedrin 26b.) Rabbi Elazar replied, “Old man! Old man! If I were to grab you and this child with my two hands I could bear you a distance of half a mile beyond the river! As for your observation that the Torah is called tushiyah because it weakens a man’s strength, it is also called ‘healing.’ Thus is it stated, ‘It shall be a healing to your stomach, etc.’ (Mishlei 3:8), and it states, ‘And to all his flesh a healing’ (ibid. 4:20). I have imbibed of the Torah for many days as one who imbibes a tonic and my strength has been fortified thereby!” So he carried them across on his shoulders, after which he proclaimed, “Old man! Old man! My strength is great both in this world and the next and for the sake of this child I will not abandon you. I will not allow the Prince of Gehinnom to touch you but I will bring you into the World to Come with the great power that I have there.” Then the old man said to him, “Rabbi! Rabbi! Your strength is indeed great in this world and in the World to Come. You resemble the sun, etc.”
The reward for teaching children is very great and their breath has many beneficial effects, including the ability to avert terrible decree. Thus the Sages comment (Midrash Bereishis Rabbah 65:20) on the verse, “The voice is the voice of Yaakov” (Bereishis 27:22), that when the voices of children are heard chirping in the study halls and synagogues of Yaakov, the “hands of Eisav” cannot bring upon us evil decrees, Heaven forbid.
Therefore we must pray on behalf of the schoolchildren and babes and ask that the Holy One Blessed is He shelter them beneath His wings and protect them from every evil eye, and from every illness and mishap. And let them also be spared from the strangulating disease called askara that comes upon children when the light of the moon is deficient. Thus me’oros, the word for the “lights” in Bereishis 1:14, is abridged [i.e., missing a vav] so that it can be read me’eiras, “a curse” [indicating that when the moon’s light is deficient it brings a curse upon the children].
And when the time comes to deliver the child to the charge of the school so that he may study with his teacher, the father should rise early and awaken the child and then take him personally to the teacher’s house. Even if the father is elderly or a man of stature or a communal leader or rabbi, let him not be ashamed to bring his son to the teacher’s house for the first time. And let him give praise and thanksgiving to the Holy One Blessed is He for granting him the merit of bringing his son under the wings of the Shechinah. Along the way either the father or the mother should cover the child with his garment so that he will not gaze upon any impure creature. Then after the child has been brought to the teacher’s house he should be delivered into the teacher’s lap, in keeping with the verse, “As a pedagogue bears a suckling child” (Bamidbar 11:12), and the verse, “And I have accustomed Efraim to take them upon his arms” (Hoshea 11:3).
A chart on which the alphabet has been written should be brought so that the teacher may read from it the names of the letters: alef, beis, gimmel, daled, hei, vav, etc. Then in reverse order: tav, shin, reish, kuf, tzadi, peh, ayin, samech, nun, mem, lamed, kaf, yud, tes, ches, zayin, vav, hei, daled, gimmel, beis, alef. The child should be prompted to say the names of all the letters after the teacher and the teacher should read the verse, “Moshe commanded us the Torah, etc.” (Devarim 33:4). Then he should read the first verse of Vayikra while the child repeats each word after him. Finally a bit of honey should be spread upon the chart so that the child can lick the honey from the letters. Afterwards the father should take the child home and seat him in a place from which he can see no impure creature and it is preferable that no menstruating woman touches the child that entire day. It is also proper for the child’s parents to fast that day and to pray to God in Heaven that he should be successful in his Torah studies, that he should acquire awe of Heaven and perform good deeds throughout a long life. Towards evening, when the fast is over, they should make a feast for the poor and give charity in accordance with their means. Then the father can be confident that the child will be God-fearing. Let this warning be sufficient.
How great is the reward of those childless individuals who raise orphans in their homes and watch over them, guiding them in the straight path as if they had born them! If it is possible for a person to house Torah scholars in his home and support them so that his house will be filled with Torah, it goes without saying that he will be successful and fortunate will be his lot. It is related that when Rashi left his home among the exiles of France and went into exile he stayed in the home of a certain wealthy communal leader (Shalsheles HaKabbalah, Rashi, 49a). His host pleaded with him to stay longer and continue his studies there and in recognition of the rich man’s pleas and requests Rashi composed a work that he called The Parnas [a term for a communal leader] in his host’s honor. His intention in doing was to magnify and honor all who perform such acts of lovingkindness.
Fortunate is the man who chooses and sets aside a suitable place in his home for study, for the Holy One Blessed is He frequents a home in which Torah is studied. Great will be the honor of such a home in the future when the exiles of Israel are gathered in. For at that time all the houses of study and the synagogues will also be gathered to the Land of Israel and they shine with glorious beauty, Amein.
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כִּי הָעוֹלָם מִתְקַיֵּם עַל הֲבֵל פִּיהֶם שֶׁל תִּינוֹקוֹת שֶׁל בֵּית רַבָּן. וּמִכָּאן תִּרְאֶה, שֶׁגָּדוֹל שְׂכַר הַמְלַמְּדִין עִם הַתִּינוֹקוֹת. וּבְכָל מָקוֹם שֶׁתִּינוֹקוֹת לוֹמְדִים אֵצֶל רַבָּם, שָׁם הַשְּׁכִינָה מְצוּיָה וְשׁוֹרָה שָׁם, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת לֵךְ לְךָ:
Our Sages have said that the world is sustained by the breath of children in the school of their master (Shabbos 119b). From this one can infer the magnitude of the reward awaiting the teacher. Wherever children are found studying with their master, there the Shechinah is to be found. Thus it is taught in Zohar Chadash (Parashas Lech Lecha, 32a):
רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי כַּד הֲוֵי אָתֵי לְמֵחְמֵיהּ עוּלְמַיָּא בְּבֵי רַב, הֲוָה אֲמַר, אָזְלֵינָא לְמֶחְמֵי אַפֵּי שְׁכִינְתָּא. וּמַה שֶּׁדִּיֵּק וְאָמַר, כַּד הֲוָה אָתֵי לְמֶחְמֵי עוּלֵימַיָּא בְּבֵי רַב, כִּי כֵן מִנְהַג אַנְשֵׁי מַעֲשֶׂה: כְּשֶׁהָיוּ פְּנוּיִין מִן הַמְּלָאכָה, הָיוּ הוֹלְכִים אֶל הַמְלַמְּדִים כְּדֵי לְקַבֵּל אַפֵּי שְׁכִינְתָּא. וְעַל כֵּן צָרִיךְ אָדָם לִזָּהֵר, שֶׁכָּל הַהוֹלֵךְ לְשָׁם לְבֵית הַמְלַמְּדִים, שָׁם הָאֵם, דְּהִיא שְׁכִינְתָּא רוֹבֶצֶת עַל הַבָּנִים וּפוֹרֶשֶׂת כַּנְפֵי שְׁכִינָה עַל גְּדָיֵי הַצֹּאן. וּבַהֲבֵל פִּיהֶם שֶׁל תִּינוֹקוֹת בּוֹקְעִים רְקִיעִים וַאֲוִירִים. עַל כֵּן צָרִיךְ הַמְלַמֵּד לָשׂוּם אֶל לִבּוֹ, שֶׁהַשְּׁכִינָה שׁוֹכֶנֶת אֶצְלוֹ, וְיַעֲשֶׂה מְלַאכְתּוֹ בֶּאֱמוּנָה בְּלִי רְמִיָּה, בַּאֲשֶׁר שֶׁהוּא מְלֶאכֶת שָׁמַיִם. וְיִרְאֶה שֶׁיִּהְיֶה הַחֶדֶר אֲשֶׁר לוֹמְדִין שָׁם הַתִּינוֹקוֹת נָקִי וְטָהוֹר מִכָּל לִכְלוּךְ. וִיקֻיַּם: וְהָיָה מַחֲנֶיךָ קָדוֹשׁ. כִּי זֶה נִקְרָא מַחֲנֵה שְׁכִינָה.
“When Rabbi Shimon came to observe the children studying with their master he would say, ‘I have come to see the face of the Shechinah.’ ” The words, “When Rabbi Shimon came to observe…” indicate that it was the custom of men of deeds, whenever they were free of their business, to go to wherever the teachers were sitting in order to greet the Shechinah. For this reason a person must be circumspect whenever he goes to such a place, for there the “mother” — i.e., the Shechinah — crouches upon her chicks and spreads her wings over the young of the flocks. The breath from the children’s mouths pierces the firmaments and the intervening atmospheres. The teacher must also take it to heart that the Shechinah dwells with him, practicing his craft faithfully, without deception, for it is Heaven’s work. And let care be taken that the room where they sit with their students is clean and pure and free of all filth, in fulfillment of the verse, “Let your camp be holy” (Devarim 23:15), for it is called the “camp of the Shechinah.”
וְאִיתָא בְּזֹהַר חָדָשׁ: רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי פָּגַע בֵּיהּ אֵלִיָּהוּ, וַהֲוֵי אֵלִיָּהוּ מִתְחֲזֵי אֵלָיו כִּדְמוּת סָבָא, וְתִינוֹק קָטָן הוֹלֵךְ לְפָנָיו. וְהָיָה מַעֲבַר נָהָר גָּדוֹל לְאַעַבְּרָא לְהַךְ גִּיסָא. אָמַר לֵיהּ: סָבָא! רַמְיָא לְהַאי יַנּוּקָא עַל כְּתֵפָאִי בְּחַד גִּיסָא, וְאַתְּ — עַל כְּתֵפָאִי גַּם כֵּן בְּהַאי גִּיסָא, וְאַעֲבִיר לְכוֹן מַעַבְּרָא דְּנַהֲרָא רַבָּא הָדֵין. אָמַר לֵיהּ: לֹא מָארֵי דְּדָרָא אַתְּ? וְלֹא תּוּכַל לְעַבְּרְנָא! (רָצָה לוֹמַר, שֶׁאָמַר לוֹ: רָאִיתִי שֶׁאַתָּה תַּלְמִיד חָכָם, וְתַשׁ כֹּחֲךָ מֵחֲמַת לִמּוּד הַתּוֹרָה, שֶׁנִּקְרֵאת תּוּשִׁיָּה, שֶׁמַּתֶּשֶׁת כֹּחַ שֶׁל אָדָם). אָמַר לֵיהּ: סָבָא! (סָבָא!) אִי אֶתְפֹּשׂ אוֹתְךָ וְרַבְיָא הָדֵין בִּתְרֵי אֲרֵימִית יַתְכוֹן פַּלְגּוּת מִיל אֲחוֹרֵי הַנָּהָר. וְשֶׁאָמַרְתָּ לִי שֶׁהַתּוֹרָה נִקְרֵאת 'תּוּשִׁיָּה' וּמַתֶּשֶׁת כֹּחַ שֶׁל אָדָם, וַהֲלֹא הַתּוֹרָה נִקְרָא אַסְוָתָא, שֶׁנֶּאֱמַר (מִשְׁלֵי ג, ח): "רִפְאוּת תְּהִי לְשָׁרֶךָ וְגוֹ' וּלְכָל בְּשָׂרוֹ מַרְפֵּא". אַף אֲנִי שָׁתִיתִי מֵהַתּוֹרָה יוֹמִין סַגִּיאִין כְּמָה דְּשָׁתֵי מִלִּין דְּאַסְוָתָא, וְאַיְשָׁר חֵילִי. נָטִיל לְהוֹן וְאַעְבְּרִינוֹן עַל כְּתֵפוֹי. אָמַר לֵיהּ: סָבָא! (סָבָא!), חֵילִי סַגִּי בְּעָלְמָא הָדֵין וּבְעָלְמָא דְּאָתֵי, וּבְגִין רַבְיָא הָדֵין לָא אֶשְׁבֹּק לָךְ וְלֹא אֶתֵּן רְשׁוּת לַשַּׂר שֶׁל גֵּיהִנָּם לִגַּע בָּךְ, וַאֲנָא עָיֵל לִיךְ לְעָלְמָא דְּאָתֵי בְּתֹקֶף חֵילִי, דְּאִית לִי תַּמָּן. אָמַר לִי: רַבִּי! רַבָּא חֵילָךְ וְסַגִּיאָה בְּעָלְמָא הָדֵין וּבְעָלְמָא דְּאָתֵי, וְאַתְּ דַּמְיָן כְּהַאי שִׁמְשָׁא וְכוּ'.
The Zohar relates (ibid.): Rabbi Elazar son of Rabbi Shimon ben Yochai once had an encounter with Eliyahu in which the latter appeared to him in the form of an elderly man walking with a child. The man was attempting to cross a large river to reach the other side. Rabbi Elazar said to him, “Old man! Put the child on one of my shoulders and you sit on the other and I will carry both of you across this wide river.” The old man replied, “Are you not the leader of the generation? Therefore you cannot carry us across the river!” [That is, “I see that you are a scholar and have therefore been weakened by your studies.” For the Torah is called tushiyah, which means, “weakening,” because it weakens a man’s strength — (Sanhedrin 26b.) Rabbi Elazar replied, “Old man! Old man! If I were to grab you and this child with my two hands I could bear you a distance of half a mile beyond the river! As for your observation that the Torah is called tushiyah because it weakens a man’s strength, it is also called ‘healing.’ Thus is it stated, ‘It shall be a healing to your stomach, etc.’ (Mishlei 3:8), and it states, ‘And to all his flesh a healing’ (ibid. 4:20). I have imbibed of the Torah for many days as one who imbibes a tonic and my strength has been fortified thereby!” So he carried them across on his shoulders, after which he proclaimed, “Old man! Old man! My strength is great both in this world and the next and for the sake of this child I will not abandon you. I will not allow the Prince of Gehinnom to touch you but I will bring you into the World to Come with the great power that I have there.” Then the old man said to him, “Rabbi! Rabbi! Your strength is indeed great in this world and in the World to Come. You resemble the sun, etc.”
וּבִהְיוֹת כִּי גָּדוֹל שְׂכַר כֹּחַ לִמּוּד הַתִּינוֹקוֹת, וַהֲבֵל פִּיהֶם עוֹשִׂים הַרְבֵּה פְּעֻלּוֹת טוֹבוֹת וְהַצָּלוֹת מִגְּזֵרוֹת רָעוֹת וְקָשׁוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַקּוֹל קוֹל יַעֲקֹב — בִּזְמַן שֶׁהַקּוֹל שֶׁל תִּינוֹקוֹת מְצַפְצְפִים בְּבָתֵּי מִדְרָשׁוֹת וּבְבָתֵּי כְּנֵסִיּוֹת שֶׁל יַעֲקֹב, אֵין הַיָּדַיִם יְדֵי עֵשָׂו לָבוֹא עָלֵינוּ, חַס וְשָׁלוֹם, בִּגְּזֵרוֹת רָעוֹת וּשְׁמָדוֹת.
The reward for teaching children is very great and their breath has many beneficial effects, including the ability to avert terrible decree. Thus the Sages comment (Midrash Bereishis Rabbah 65:20) on the verse, “The voice is the voice of Yaakov” (Bereishis 27:22), that when the voices of children are heard chirping in the study halls and synagogues of Yaakov, the “hands of Eisav” cannot bring upon us evil decrees, Heaven forbid.
עַל כֵּן צְרִיכִין אָנוּ גַּם כֵּן לְהִתְפַּלֵּל עַל הַתִּינוֹקוֹת שֶׁל בֵּית רַבָּן וְעַל יוֹנְקֵי שָׁדַיִם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יְסוֹכֲכֵם בְּצֵל כְּנָפָיו וְיִשְׁמְרֵם מִכָּל עֵינָא בִּישָׁא וּמִכָּל חֹלִי וּפְגָעִים רָעִים, שֶׁיִּנָּצְלוּ מִן אַסְכָּרָה, שֶׁבָּא אֶל הַתִּינוֹקוֹת מֵחֲמַת חֶסְרוֹן אוֹר הַלְּבָנָה. וְכֵן כְּתִיב מְאֹרֹת, חָסֵר וָי"ו.
Therefore we must pray on behalf of the schoolchildren and babes and ask that the Holy One Blessed is He shelter them beneath His wings and protect them from every evil eye, and from every illness and mishap. And let them also be spared from the strangulating disease called askara that comes upon children when the light of the moon is deficient. Thus me’oros, the word for the “lights” in Bereishis 1:14, is abridged [i.e., missing a vav] so that it can be read me’eiras, “a curse” [indicating that when the moon’s light is deficient it brings a curse upon the children].
וּבְהַגִּיעַ הַזְּמַן לָתֵת הַתִּינוֹק לְבֵית הַסֵּפֶר לִלְמֹד אֵצֶל הַמְלַמֵּד, יַשְׁכִּים הָאָב בַּבֹּקֶר וְיָקִיץ אֶת הַיֶּלֶד וְיוֹלִיכֶנּוּ בְּעַצְמוֹ לְבֵית רַבּוֹ. וְאַף אִם הָאָב הוּא זָקֵן וְגָדוֹל אוֹ פַּרְנָס וְרַב, לֹא יִהְיֶה לוֹ בּוּשָׁה בְּזֶה שֶׁמּוֹלִיךְ אֶת בְּנוֹ פַּעַם רִאשׁוֹנָה לְבֵית רַבּוֹ שֶׁל תִּינוֹק. וְיִתֵּן שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁזִּכָּה אוֹתוֹ לְזַכּוֹת אֶת בְּנוֹ לְהַכְנִיסוֹ תַּחַת כַּנְפֵי הַשְּׁכִינָה. וּמְחֻיָּב הָאָב אוֹ הַאֵם לְכַסּוֹת הַתִּינוֹק תַּחַת בִּגְדוֹ בַּהֲלִיכָתוֹ, שֶׁלֹּא יִסְתַּכֵּל הַתִּינוֹק בְּשׁוּם דָּבָר טָמֵא בָּעוֹלָם. וְאַחַר שֶׁמֵּבִיא הַתִּינוֹק לְבֵית הַמְלַמֵּד, יִתֵּן הָאָב הַתִּינוֹק לְתוֹךְ חֵיקוֹ שֶׁל מְלַמֵּד, עַל שֵׁם הַכָּתוּב: כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק. וְאָנֹכִי תִּרְגַּלְתִּי לְאֶפְרַיִם קָחֶם עַל זְרוֹעוֹתָיו.
And when the time comes to deliver the child to the charge of the school so that he may study with his teacher, the father should rise early and awaken the child and then take him personally to the teacher’s house. Even if the father is elderly or a man of stature or a communal leader or rabbi, let him not be ashamed to bring his son to the teacher’s house for the first time. And let him give praise and thanksgiving to the Holy One Blessed is He for granting him the merit of bringing his son under the wings of the Shechinah. Along the way either the father or the mother should cover the child with his garment so that he will not gaze upon any impure creature. Then after the child has been brought to the teacher’s house he should be delivered into the teacher’s lap, in keeping with the verse, “As a pedagogue bears a suckling child” (Bamidbar 11:12), and the verse, “And I have accustomed Efraim to take them upon his arms” (Hoshea 11:3).
מְבִיאִין הַלּוּחַ, שֶׁכָּתוּב עָלָיו הָאָלֶ"ף בֵּי"ת, וְיִקְרָא הַמְלַמֵּד לִפְנֵי הַתִּינוֹק: א, ב, ג, ד, ה, ו, וְכוּ'. וְאַחַר כָּךְ תשׁר"ק, צפע"ם, נמל"ך, יטח"ז, והדגב"א. וְאַחַר כָּךְ יֹאמַר הַתִּינוֹק כָּל אוֹת וְאוֹת אַחַר הַמְלַמֵּד, וְאַחַר כָּךְ יִקְרָא הַמְלַמֵּד הַפָּסוּק: תּוֹרָה צִוָּה לָנוּ משֶׁה וְגוֹ'. וְאַחַר כָּךְ פָּסוּק רִאשׁוֹן שֶׁל וַיִּקְרָא. וְהַתִּינוֹק יַעֲנֶה אַחַר כָּל תֵּבָה וְתֵבָה. וְאַחַר כָּךְ יִתֵּן מְעַט דְּבַשׁ עַל הַלּוּחַ, וִילַחֵךְ הַתִּינוֹק הַדְּבַשׁ שֶׁעַל גַּבֵּי הָאוֹתִיּוֹת, וְאַחַר כָּךְ יִקַּח הָאָב הַתִּינוֹק וְיַשִּׁיבֶנּוּ לַבַּיִת בְּאֹפֶן שֶׁלֹּא יִרְאֶה הַתִּינוֹק שׁוּם דָּבָר טָמֵא. וְטוֹב שֶׁבְּאוֹתוֹ הַיּוֹם לֹא תִּגַּע שׁוּם אִשָּׁה נִדָּה בְּהַתִּינוֹק. וְלָכֵן נָכוֹן הוּא לְהִתְעַנּוֹת בּוֹ בַּיּוֹם אָבִיו וְאִמּוֹ שֶׁל הַתִּינוֹק, וְיִתְפַּלְּלוּ אֶל אֱלֹהִים שֶׁבַּשָּׁמַיִם שֶׁיִּהְיֶה הַוָּלָד מֻצְלָח בְּתוֹרָה וּבְיִרְאָה וּבְמַעֲשִׂים טוֹבִים לַאֲרִיכוּת יָמִים. וּלְעֵת עֶרֶב אַחַר הַתַּעֲנִית יַעֲשֶׂה סְעֻדָּה לַעֲנִיִּים, וְיִתֵּן צְדָקָה לְפִי מַסַּת יָדוֹ, וְאָז בְּוַדַּאי יִהְיֶה לֵב הָאָב בָּטוּחַ שֶׁיִּרְאַת ה' יִהְיֶה עַל אוֹתוֹ הַתִּינוֹק, וְדַי בְּאַזְהָרָה זוֹ.
A chart on which the alphabet has been written should be brought so that the teacher may read from it the names of the letters: alef, beis, gimmel, daled, hei, vav, etc. Then in reverse order: tav, shin, reish, kuf, tzadi, peh, ayin, samech, nun, mem, lamed, kaf, yud, tes, ches, zayin, vav, hei, daled, gimmel, beis, alef. The child should be prompted to say the names of all the letters after the teacher and the teacher should read the verse, “Moshe commanded us the Torah, etc.” (Devarim 33:4). Then he should read the first verse of Vayikra while the child repeats each word after him. Finally a bit of honey should be spread upon the chart so that the child can lick the honey from the letters. Afterwards the father should take the child home and seat him in a place from which he can see no impure creature and it is preferable that no menstruating woman touches the child that entire day. It is also proper for the child’s parents to fast that day and to pray to God in Heaven that he should be successful in his Torah studies, that he should acquire awe of Heaven and perform good deeds throughout a long life. Towards evening, when the fast is over, they should make a feast for the poor and give charity in accordance with their means. Then the father can be confident that the child will be God-fearing. Let this warning be sufficient.
וּמַה מְּאֹד גָּדוֹל שָׂכָר שֶׁל אוֹתָם הָאֲנָשִׁים, אֲשֶׁר הֵם חֲשׂוּכֵי בָּנִים, לְגַדֵּל יְתוֹמִים בְּתוֹךְ בֵּיתָם. וְיַשְׁגִּיחוּ עֲלֵיהֶם לְנַהֲגָם בְּדֶרֶךְ יְשָׁרָה כְּאִלּוּ יְלָדָם. וְאִם יְכֹלֶת בְּיָדוֹ לְהוֹשִׁיב לוֹמְדֵי תּוֹרָה בְּבֵיתוֹ וּלְפַרְנְסָם, שֶׁיִּהְיֶה בֵּיתוֹ מָלֵא תּוֹרָה. פְּשִׁיטָא: אַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ. וְכֵן מָצִינוּ בְּרַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁבִּהְיוֹתוֹ גּוֹלֶה מִן גָּלוּת צָרְפַת, הָיָה מִתְאַכְסֵן בְּבֵית עָשִׁיר פַּרְנָס אֶחָד. וְהָיָה הֶעָשִׁיר הַפַּרְנָס מַפְצִיר בּוֹ, שֶׁיִּתְעַכֵּב בְּבֵיתוֹ וְיִלְמַד תּוֹרָה. וּלְרֹב הַפְצָרָתוֹ וּבַקָּשַׁת הֶעָשִׁיר, הָיָה רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, מְחַבֵּר סֵפֶר אֶחָד, וְהָיָה נִקְרָא הַסֵּפֶר הַנִּזְכָּר לְעֵיל עַל שֵׁם הֶעָשִׁיר הַפַּרְנָס, וְכַוָּנַת רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, הָיָה לְגַדֵּל וּלְכַבֵּד אֶת שְׁאָר בַּעֲלֵי גְּמִילוּת חֲסָדִים.
How great is the reward of those childless individuals who raise orphans in their homes and watch over them, guiding them in the straight path as if they had born them! If it is possible for a person to house Torah scholars in his home and support them so that his house will be filled with Torah, it goes without saying that he will be successful and fortunate will be his lot. It is related that when Rashi left his home among the exiles of France and went into exile he stayed in the home of a certain wealthy communal leader (Shalsheles HaKabbalah, Rashi, 49a). His host pleaded with him to stay longer and continue his studies there and in recognition of the rich man’s pleas and requests Rashi composed a work that he called The Parnas [a term for a communal leader] in his host’s honor. His intention in doing was to magnify and honor all who perform such acts of lovingkindness.
וְאַשְׁרֵי הָאִישׁ אֲשֶׁר בּוֹחֵר וּבוֹרֵר מָקוֹם יָפֶה וְנָאֶה בְּבֵיתוֹ כְּדֵי לִלְמֹד שָׁם, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מָצוּי בְּבַיִת שֶׁלּוֹמְדִים בּוֹ תּוֹרָה. וְגָדוֹל יִהְיֶה כְּבוֹד בַּיִת זֶה לֶעָתִיד, בְּעֵת שֶׁיִּקָּבְצוּ נִדְחֵי יִשְׂרָאֵל, אָז יִקָּבְצוּ גַּם כֵּן כָּל בָּתֵּי מִדְרָשׁוֹת וּבָתֵּי כְּנֵסִיּוֹת לְאֶרֶץ יִשְׂרָאֵל, וְיִהְיוּ לִצְבִי תִּפְאֶרֶת אָמֵן.
Fortunate is the man who chooses and sets aside a suitable place in his home for study, for the Holy One Blessed is He frequents a home in which Torah is studied. Great will be the honor of such a home in the future when the exiles of Israel are gathered in. For at that time all the houses of study and the synagogues will also be gathered to the Land of Israel and they shine with glorious beauty, Amein.