In reality, [the person’s] expenditures for his children’s Torah education, is not included in the [amount of money] that is designated for him [to earn] from [the judgement passed on] Rosh HaShanah, as our Sages of Blessed Memory have said [in maseches “Beitzah” (16b), as follows]: “All of the sustenance of the person is designated for him from [between] Rosh HaShanah until Yom Kippur, aside for his expenditures for Shabbos…, and expenditures on behalf of his children for [their] Torah study, for if he diminishes [the amount of money that he spends for his Shabbos needs and for his children’s Torah education], they dimish [that equivalent amount of money] from him. If, [on the contrary, the person] increases [the amount of money that he spends on his children’s Torah education or for Shabbos needs], they add [that equivalent amount of money onto the amount of money that] he [was designated to earn that year]. Please go [take note of] that which our Sages of Blessed Memory have said [in maseches “Kiddushin” (30a) concerning expenditures for the Torah education of one’s children]: “[Concerning] all of those who teach their grandson Torah, the pasuk considers it as if he [had] received [that Torah] at Har Sinai, as it says [in parshas “Va’Eschanan”], “And you shall inform [concerning] them to your children and your grandchildren” (Divarim: 4; 9), [which is] juxtaposed with: “The day that you stood before HaShem your G-d, at Choreiv (4; 10).
In addition, [as a result of paying for one’s children’s Torah education, that person] merits a long life, [for both] him and [for] his children (see “Sifrei” [on] parshas “Eikev”, piskah 46), as it is written, “and you shall teach them to your children…” (Divarim: 11; 19), [this being] juxtaposed with, “in order that your days and the days of your children shall be lengthened…” (21)
Moreover, as a result of the Torah study of the son, [the father] merits to be rescued from gehinnom, as is [taught] in “Tanna D’vei Eliyahu Zuta” [in] chapter 12, [as follows]: “[Concerning] the ignorant (ammei HaAretz) who treated [The Torah] with respect and taught their children Torah, [as a consequence, these] children rescue their fathers from that embarrassment and shame, and from that disgrace, as well as from the judgement of gehinnom.”
