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Dear Yeshiva Family:
This week's parshah contains the second paragraph of the Shema, which we recite daily. In this passage, the Torah reiterates the command from the first paragraph of the Shema, of the primacy of learning Torah; that it must be taught to one's children and be the prime subject of one's life, to be discussed when one is sitting in his house, and when one is on the way, when he gets up and when he goes to sleep.
However, if one looks closely at the this passuk, there is something very unusual about the wording. The Torah states (11:19) "and teach them to your children to discuss them when you stay at home and when you are away, when you lie down and when you get up." This phrasing seems to imply that the Torah is commanding one to teach his children Torah and have them learn it when you are at home, when you are on the way, when you are sleeping and when you get up. This is very curious; every time I get up, my kids have to learn!
In contrast, the first paragraph of Shema, the Torah commands (6:7) "and you shall teach it to your children, and you shall discuss it, when you are sitting at home or on the way," etc. Here the command is to you, that Torah should be taught to your children and studied, and that you should study the Torah yourself, whether you are traveling or at home. However, in the second paragraph, it seems as if the command is to teach your children that they should learn Torah when you are at home. It almost suggests that every time I am about to leave, I should call my children and tell them to start learning, for I am about to travel! A very curious phenomenon!
One answer offered is rooted in the principal of effective chinuch, or education, which involves transmitting our way of life to our children. While formal education is essential, it alone is not sufficient to deeply instill a Torah-based lifestyle in a child. To truly impress these values upon a child, they must see these lessons reflected in real-life behavior. Academic instruction talks to the brain and provides the theoretical knowledge—such as how to perform a mitzvah like shaking the lulav or understanding the requisite amounts of study. However, the practical embodiment of Torah living, the formation of the fabric of a Torah being, comes from observing and internalizing how it is lived out daily. This practical formation is achieved through the example set by parents and other adults the child looks up to, who model how to live a Torah life. Children learn not just from textbooks but from the living examples they witness every day. This is where they gain an understanding of what life is actually about and learn to personify it.
Children naturally aspire to emulate the adults in their lives. Little girls often dress as brides, and little boys imitate the behaviors of their role models, be it a firefighter, sports hero or a gadol that they wish to emulate. These behaviors are not innate but are observed and learned from the adults around them. This observational learning forms the fabric of their behavioral norms. It is through this emulation that true chinuch occurs—by seeing and imitating the behaviors of those they look up to and this is where true chinuch happens.
Therefore, the Torah's directive in the second paragraph of the Shema may be emphasizing the method of effective teaching. Instead of understanding the verse as a single directive and continuing the sentence of ודברת בם "and speak in it" – i.e., to teach children to study Torah at all times, no matter the place -- perhaps the end of the verse is to be understand as a continuation of the directive to the father to teach his children, and is implicitly instructing parents to integrate Torah teachings into all aspects of life. This means that teaching should not be confined to formal educational settings, but rather, should be a continuous, lived experience. "You should teach your children Torah - and this teaching should be whether you are at home, at work, on the road, or at the beach; the lessons of Torah must be conveyed through both routine and less routine interactions and behaviors. This method ensures that Torah living becomes second nature to the child, ingrained by osmosis, through observation and daily practice. This holistic approach to teaching is what creates a genuine and lasting chinuch.
This insight may also be reflected in the first paragraph of the Shema. The passuk states, "And you shall teach it to your children, and you shall discuss it when you are sitting at home or on the way," presenting an unusual order. Why is the command to teach one's children placed before the directive to learn oneself? Logically, one might expect that one should first learn and then impart that knowledge. However, this ordering may carry a deeper message. It suggests that even when the focus is on transmitting Torah values to one's children, the way to effectively teach these values is by embodying them in one's own life.
The directive to live a Torah-centered life, irrespective of location or situation, is key to conveying Torah to one's children. By integrating Torah into every aspect of daily life, parents create an environment where Torah is naturally absorbed by their children. Thus, the verse implies that teaching Torah to one's children is achieved through living a Torah life, allowing Torah values to be imparted through daily interactions and personal example. Of course, formal education and structured chinuch and guidance are also essential. Thoughtful and deliberate efforts are required to educate and guide children effectively. Simply being a good person is not sufficient for successful chinuch; it must be complemented by a solid educational framework and practical wisdom in dealing with children. However, if one is leading a positive, happy, Torah-filled life and has these elements combined, he will have a very likelihood for successful chinuch.
However, it is worth questioning whether this interpretation fully aligns with the straightforward reading of the verse. A literal interpretation of the passage suggests that the correct interpretation is as we explained at first, that one should teach their children to discuss Torah while he is at home or on the road. How can we reconcile this straightforward understanding with our previous discussion?
We might consider that our earlier insight can also be applied to a direct reading of the verse. Effective chinuch is not merely about transferring information and giving the child the ability to spit back information;rather, ensuring that the teachings become an integral part of the child's character. A key indicator of successful chinuch is whether the child continues to act according to these teachings even in the absence of direct supervision. If a child upholds the values and behaviors instilled in them even when not under parental influence, it indicates that the educational efforts have been successful.
Thus, the message of the verse could be understood as instructing parents to teach their children in a way that the lessons remain with them, regardless of whether the parent is present. In other words, the goal is to impart Torah in such a manner that its lessons endure even when the parent is not around, whether the parent is at home or on the road, as the parent is up or going to sleep. This approach ensures that the values and teachings continue to guide the child independently, demonstrating the effectiveness of the chinuch provided.
May Hashem continue to help us bring up the next generation in a manner that is pleasant and successful, bringing up another generation to serve hashem in a healthy happy way!
Have a great Shabbos!
Rabbi Moshe Revah Rosh HaYeshiva, HTC - Beis HaMidrash LaTorah moshe.revah@htc.edu | 
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