Talmud Torah

The Gemara comments: According to this interpretation, we learn in this mishna that which the Sages taught in a baraita: A father is obligated with regard to his son to circumcise him, and to redeem him if he is a firstborn son who must be redeemed by payment to a priest, and to teach him Torah, and to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim. Rabbi Yehuda says: Any father who does not teach his son a trade teaches him banditry [listut]. The Gemara expresses surprise at this statement: Can it enter your mind that he actually teaches him banditry? Rather, the baraita means that it is as though he teaches him banditry. Since the son has no profession with which to support himself, he is likely to turn to theft for a livelihood. This baraita accords with Rav Yehuda’s interpretation of the mishna.

§ The baraita teaches that a father is obligated to teach his son Torah. The Gemara asks: From where do we derive this requirement? As it is written: “And you shall teach them [velimadtem] to your sons” (Deuteronomy 11:19). And in a case where his father did not teach him he is obligated to teach himself, as it is written, i.e., the verse can be read with a different vocalization: And you shall study [ulmadtem].

From where do we derive that a woman is not obligated to teach her son Torah? As it is written: “And you shall teach [velimadtem],” which can be read as: And you shall study [ulmadtem]. This indicates that whoever is commanded to study Torah is commanded to teach, and whoever is not commanded to study is not commanded to teach. Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.

The Sages taught: If one wishes to study Torah himself and his son also wants to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. This is like that anecdote which is told about Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye to study Torah. When the son came home, his father saw that his studies were not sharp, as he was insufficiently bright. Rav Aḥa bar Ya’akov said to his son: I am preferable to you, and it is better that I go and study. Therefore, you sit and handle the affairs of the house so that I can go and study.

That is that He commanded us to associate with the sages, to gather with them and to constantly be involved with them in all manner of work and interaction - in eating and drinking and business, so that it comes to us to imitate their actions and believe the truth of their words. And that is His, may He be exalted, saying, "and to Him shall you cling" (Deuteronomy 10:20). And this command has also already been repeated - "and to cling to Him" (Deuteronomy 11:22). And in the Sifrei (Sifrei Devarim 49:2), it appears, "'And to cling to Him' - cling to the sages and their students." And they accordingly brought a proof about this obligation of a person - to marry the daughter of a Torah scholar, to feed Torah scholars and to give them business - from His saying, "and to Him shall you cling": And they said, "And is it possible for a person to cling to the Divine Presence? And behold, it is written (Deuteronomy 4:24), 'For the Lord, your God, is a consuming fire!' Rather, anyone who marries his daughter to a Torah scholar, or who marries the daughter of a Torah scholar or who benefits a Torah scholar - Scripture considers it as if he clung to the Divine presence." (See Parashat Ekev; Mishneh Torah, Human Dispositions 6.)

That is that He commanded us to study Torah and to teach it. And that is His saying, "And you shall teach them to your sons" (Deuteronomy 6:4). And it is written in the Sifrei (Sifrei Devarim 34:4), "'To your sons' - these are the students. For students are called, sons, as it is stated, (II Kings 2:3) 'And the sons of the prophets came forth.'" And there (Sifrei Devarim 34:1), it says, "'And you shall teach (shinantam, which is related here to the word, shen, tooth) them' - they shall be sharp in your mouth, so that if one questions you about something, you will not stammer to him, but tell him forthwith." And this command was already repeated several times - "and you shall teach them (and) [to] do them" (Deuteronomy 5:1); "in order that they shall learn" (Deuteronomy 31:12). And the command and the encouragement of this commandment has already been scattered throughout many places in the Talmud. And women are not obligated in it, from His saying, "And you shall teach them to your sons" (Deuteronomy 11:19) - His saying, "your sons," and not, "your daughters," as it is explained in the Gemara (Kiddushin 30a). (See Parashat Vaetchanan; Mishneh Torah, Torah Study 1.)

Women, slaves, and infants are absolved from the study of the Torah; but the father is obliged to instruct his infant son in the Torah, for it is said: "And ye shall teach them your children, talking of them" (Deut. 11.19); but a woman is not charged to teach her son, for only one obliged to study is obliged to instruct.

Even as man is obliged to instruct his son, so is he obliged to teach his son's son, for it is said: "But make them known to thy sons and thy sons' sons" (Ibid. 4.9); and, not alone to his son and his son's son, but each and every scholar in Israel is commanded to instruct all who desire to be his disciples, even though they be not his sons, 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 sons of the prophets came forth" (Second Kings, 2.3.). If it be so, why then was one commanded to teach his son and his son's son? To permit the precedence of one's son to one's son's son, and his son's son to the son of his fellow.

One is obliged to engage a teacher for the instruction of his son; but his fellow's son he is not obliged to teach, save when there is no expense to himself. He whose father failed to instruct him, when he becomes conscious thereof, is obliged to educate himself, as it is said: "That ye may learn them, and observe to do them" (Deut. 5.1). Thus, you will find it a universal rule, that study precedes conduct, because study brings about proper conduct but conduct does not bring about study.

One who was ambitious to pursue learning, and, at the same time, has a son whom he is obliged to instruct, his own study comes first; if his son be diligent and intellectually more capable to grasp his studies than himself, his son comes first. Nevertheless, he shall not completely abandon his own study, his son's precedence notwithstanding; for, even as he is commanded to teach his son, so is he under command to study himself.

Every man in Israel is obliged to study the Torah, whether he be poor or rich, whether he be physically healthy or ailing, whether he be in full vigor of youth or of great age and weakened vitality; even if he be dependent upon alms for his livelihood, or going around from door to door begging his daily bread, yea, even he who has a wife and children to support is obliged to have an appointed time for the study of the Torah, both during the day and at night, for it is said: "But thou shalt meditate therein day and night" (Joshua, 1.8.).

Until what age in life is one obliged to study the Torah? Even until the day of one's demise; for it is said: "And lest they depart from thy heart all the days of thy life" (Deut. 4.9.) Forsooth, as long as one will not occupy himself with study he forgets what he did study.

The commandment of Torah study: The positive commandment to study the wisdom of the Torah and to teach it; meaning to say how we should perform the commandments, guard ourselves from that which God prevented us and to also know the laws of the Torah according to their true intention. And about all of this is it stated (Deuteronomy 6:7), "You shall teach them to you sons." And our Rabbis, may their memory be blessed, said (Sifrei Devarim 34:4), "'Your sons' - these are your students. And thus do you find that students are called sons, as it is stated (II Kings 2:3), 'And the sons of the prophets went out.'" And it is [also] said there (Sifrei Devarim 34:1), "'And you shall teach them (shinantam, which sounds like the word for tooth, hence, make them sharp like a tooth)' - they shall be ordered in your mouth, so that if a person questions you [concerning them], you will not stammer to him, but answer him forthwith." And this commandment is repeated in many places, as it is stated (Deuteronomy 5:1), "and study them and do them," "and in order that you will study them" (Deuteronomy 31:12), "and you shall teach them to your children" (Deuteronomy 11:19).

The root of this commandment is well-known; as with study, a man will know the ways of God, may He be blessed. But without it, he will not know and not understand, and be considered like an animal.

And also from the content of the commandment is that which they, may their memory be blessed, said (Kiddushin 30a), "To what extent is a man obligated to teach his son Torah? Rav Yehuda says that Shmuel said, '[Like], for example, Zevulun ben Dan.'" The understanding of [this is that there was] a man in their generation whose name was Zevulun ben Dan, whose father’s father taught him Scripture, Mishnah, Talmud, laws, and homiles (aggadot). And they challenged what they challenged about this in the Gemara, and the resolution was that the obligation is to teach him Scripture - which is Torah - like the father's father of Zevulun did, and even though the father's father of Zevulun ben Dan taught him more. And one who adds upon the obligation of the commandment, like the father's father of Zevulun ben Dan, brings a blessing upon himself. And one who was not taught by his fathers who are obligated in this - such as his father and his father's father - is obligated to teach himself when he is an adult and recognizes the thing, as it is stated (Deuteronomy 5:1), "and study them and do them." And if [both] the father and the son needed to study, and the father does not have [enough] in his hand that they can both study, he always [comes] before his son. But if his son is more understanding than he and his [son's] studies are more [effective], his son precedes him. And until when is every man obligated to study Torah? Until the day of his death, as it is stated (Deuteronomy 4:9), "and lest they be diverted from your heart, all of the days of your life" (Mishneh Torah, Laws of Torah Study 1:10). And the Sages emphasized the matter more by way of ethics and to teach people desire [for it] and said (Shabbat 83b) that even at the time of death, a man is obligated to study Torah, as it is stated (Numbers 19:14), "This is the law of the Torah, when a man dies in a tent." And everyone in Israel is obligated about the study of Torah (Yoma 35b) - whether poor or rich, whether healthy or one with afflictions. And they, may their memory be blessed, already said (Eruvin 54a) that all of the limbs are healed by involvement in Torah. And even a poor person that goes around to [other people's] doors, and even a married man with children - everyone - is obligated to set time for Torah [study] during the day and during the night, as it is stated (Joshua 1:8), "and you shall meditate about it day and night."

Rabbi Yehoshua ben Levi says: Anyone who teaches his son’s son Torah, the verse ascribes him credit as though he received it from Mount Sinai, as it is stated: “But make them known to your sons and to your sons’ sons,” and juxtaposed to it is the phrase in the verse: “The day when you stood before the Lord your God in Horeb” (Deuteronomy 4:10), as Horeb is Mount Sinai.