Chapter Previewהַקְדָּמָה
In this chapter, we begin our journey into Hilchos Talmud Torah, learning about the fundamental obligation of teaching and studying the Torah. We will explore who is obligated in this great mitzvah, focusing on the exemption of women, slaves, and minors, while highlighting a father's sacred duty to teach his young son the words of the living Torah.
We will also see how this beautiful chain of transmission extends beyond one's immediate children. The Rambam guides us through the obligation of teaching one's grandchildren and, indeed, teaching any student who wishes to learn, establishing the proper order of precedence and the father's responsibility to hire a teacher for his son.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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פְּטוּר נָשִׁים וַעֲבָדִים וְחִיּוּב הָאָב לְלַמֵּד אֶת בְּנוֹHalacha 1 · Exemption of Women and Slaves and the Father's Obligation to Teach His Son
נָשִׁיםWomenוַעֲבָדִיםand slavesוּקְטַנִּיםand minorsפְּטוּרִיםare exemptמִתַּלְמוּדfrom study ofתּוֹרָה.Torahאֲבָלbutקָטָןa minorאָבִיוhis fatherחַיָּבis obligatedלְלַמְּדוֹto teach himתּוֹרָהTorahשֶׁנֶּאֱמַרas it is saidדבריםDevarimיא11יט19"וְלִמַּדְתֶּםAnd you shall teachאֹתָםthemאֶת—בְּנֵיכֶםyour sonsלְדַבֵּרto speakבָּם".in themוְאֵיןand notהָאִשָּׁהthe womanחַיֶּבֶתis obligatedלְלַמֵּדto teachאֶת—בְּנָהּ.her sonשֶׁכָּלfor anyoneהַחַיָּבwho is obligatedלִלְמֹדto learnחַיָּבis obligatedלְלַמֵּד:to teach
This halacha establishes who is exempt from Torah study and who bears the responsibility of teaching a young boy.
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הַחִיּוּב לְלַמֵּד אֶת בְּנוֹ וּבֶן בְּנוֹ וְאֶת כָּל הַתַּלְמִידִיםHalacha 2 · The Obligation to Teach One's Son Grandson and All Students
כְּשֵׁםJust asשֶׁחַיָּבthat is obligatedאָדָםa manלְלַמֵּדto teachאֶת—בְּנוֹhis sonכָּךְsoהוּאheחַיָּבis obligatedלְלַמֵּדto teachאֶת—בֶּןthe son ofבְּנוֹhis sonשֶׁנֶּאֱמַרas it is saidדבריםDevarimד4ט9"וְהוֹדַעְתָּםAnd you shall make them knownלְבָנֶיךָto your sonsוְלִבְנֵיand to the sons ofבָנֶיךָ".your sonsוְלֹאAnd notבְּנוֹhis sonוּבֶןand the son ofבְּנוֹhis sonבִּלְבַדaloneאֶלָּאratherמִצְוָהit is a mitzvahעַלuponכָּלeveryחָכָםwise manוְחָכָםand wise manמִיִּשְׂרָאֵלof Israelלְלַמֵּדto teachאֶת—כָּלallהַתַּלְמִידִיםthe studentsאַףevenעַל·פִּיthoughשֶׁאֵינָןthat they are notבָּנָיו.his sonsשֶׁנֶּאֱמַרas it is saidדבריםDevarimו6ז7"וְשִׁנַּנְתָּםAnd you shall teach them sharplyלְבָנֶיךָ"to your sonsמִפִּיFrom the mouth ofהַשְּׁמוּעָהthe traditionלָמְדוּthey learnedבָּנֶיךָyour sonsאֵלּוּthese areתַּלְמִידֶיךָyour studentsשֶׁהַתַּלְמִידִיםfor the studentsקְרוּיִיןare calledבָּנִיםsonsשֶׁנֶּאֱמַרas it is saidמלכיםMelachimבIIב2ג3"וַיֵּצְאוּAnd they went outבְנֵיthe sons ofהַנְּבִיאִים".the prophetsאִםIfכֵּןsoלָמָּהwhyנִצְטַוָּהwas he commandedעַלconcerningבְּנוֹhis sonוְעַלand concerningבֶּןthe son ofבְּנוֹ.his sonלְהַקְדִּיםTo give precedence toבְּנוֹhis sonלְבֶןbefore the son ofבְּנוֹhis sonוּבֶןand the son ofבְּנוֹhis sonלְבֶןbefore the son ofחֲבֵרוֹ:his fellow
This halacha establishes that the obligation of teaching Torah extends to grandchildren and students, while defining the order of precedence among them.
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הַחִיּוּב לִשְׂכֹּר מְלַמֵּד לִבְנוֹ וּקְדִימַת הַתַּלְמוּד לַמַּעֲשֶׂהHalacha 3 · The Obligation to Hire a Teacher for One's Son and the Precedence of Study over Action
וְחַיָּבAnd one is obligatedלִשְׂכֹּרto hireמְלַמֵּדa teacherלִבְנוֹfor his sonלְלַמְּדוֹ.to teach himוְאֵינוֹand he is notחַיָּבobligatedלְלַמֵּדto teachבֶּןthe son ofחֲבֵרוֹhis fellowאֶלָּאexceptבְּחִנָּם.for freeמִיOneשֶׁלֹּאwho did notלִמְּדוֹteach himאָבִיוhis fatherחַיָּבis obligatedלְלַמֵּדto teachאֶת—עַצְמוֹhimselfכְּשֶׁיַּכִּירwhen he understandsשֶׁנֶּאֱמַרas it is saidדבריםDevarimה5א1"וּלְמַדְתֶּםAnd you shall studyאֹתָםthemוּשְׁמַרְתֶּםand you shall safeguardלַעֲשֹׂתָם".to perform themוְכֵןAnd soאַתָּהyouמוֹצֵאfindבְּכָלin everyמָקוֹםplaceשֶׁהַתַּלְמוּדthat studyקוֹדֵםprecedesלַמַּעֲשֶׂהactionמִפְּנֵיbecauseשֶׁהַתַּלְמוּדstudyמֵבִיאleadsלִידֵיtoמַעֲשֶׂהactionוְאֵיןand notהַמַּעֲשֶׂהactionמֵבִיאleadsלִידֵיtoתַּלְמוּד:study
This halacha establishes the financial obligation of a father to hire a Torah teacher for his son, the duty of self-instruction in adulthood, and the principle that Torah study takes precedence over action because study leads to proper action.
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קְדִימוּת בְּלִמּוּד הַתּוֹרָה בֵּין אָב לִבְנוֹHalacha 4 · Priority in Torah Study Between a Father and His Son
הָיָהIfהוּאheרוֹצֶהwantsלִלְמֹדto studyתּוֹרָהTorahוְיֵשׁand there isלוֹto himבֵּןa sonלִלְמֹדto teachתּוֹרָהTorahהוּאheקוֹדֵםtakes priorityלִבְנוֹ.over his sonוְאִםand ifהָיָהwasבְּנוֹhis sonנָבוֹןunderstandingוּמַשְׂכִּילand wiseלְהָבִיןto comprehendמַהwhatשֶּׁיִּלְמֹדhe will studyיוֹתֵרmoreמִמֶּנּוּthan himבְּנוֹhis sonקוֹדֵם.takes priorityוְאַףand evenעַל·פִּיthoughשֶׁבְּנוֹthat his sonקוֹדֵםtakes priorityלֹאnotיִבָּטֵלshould neglectהוּא.heשֶׁכְּשֵׁםfor just asשֶׁמִּצְוָהthat a mitzvahעָלָיוis upon himלְלַמֵּדto teachאֶת—בְּנוֹhis sonכָּךְsoהוּאheמְצֻוֶּהis commandedלְלַמֵּדto teachעַצְמוֹ:himself
This halacha delineates when a father's own Torah study takes precedence over his obligation to teach his son, and vice versa.
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קְדִימַת תַּלְמוּד תּוֹרָה לִנְשִׂיאַת אִשָּׁהHalacha 5 · The Precedence of Torah Study Over Marriage
לְעוֹלָםAlwaysיִלְמֹדshould studyאָדָםa personתּוֹרָהTorahוְאַחַרand afterכָּךְthatיִשָּׂאmarryאִשָּׁהa wifeשֶׁאִםfor ifנָשָׂאhe marriesאִשָּׁהa wifeתְּחִלָּהfirstאֵיןnotדַּעְתּוֹhis mindפְּנוּיָהis freeלִלְמֹד.to studyוְאִםand ifהָיָהwasיִצְרוֹhis inclinationמִתְגַּבֵּרovercomingעָלָיוhimעַדuntilשֶׁנִּמְצָאit is foundשֶׁאֵיןthat notלִבּוֹhis heartפָּנוּיis freeיִשָּׂאhe should marryוְאַחַרand afterכָּךְthatיִלְמֹדstudyתּוֹרָה:Torah
This halacha establishes that one should first study Torah and then marry, unless his physical desires prevent him from concentrating on his studies.
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גִּיל חִנּוּךְ הַבֵּן לְתַלְמוּד תּוֹרָהHalacha 6 · The Age at Which a Father Must Begin Teaching His Son Torah
מֵאֵימָתַיFrom whenאָבִיוis his fatherחַיָּבobligatedלְלַמְּדוֹto teach himתּוֹרָה.TorahמִשֶּׁיַּתְחִילFrom when he beginsלְדַבֵּרto speakמְלַמְּדוֹhe teaches himדבריםDevarimלג33ד4"תּוֹרָהTorahצִוָּהcommandedלָנוּusמשֶׁה"MosheוּandדבריםDevarimו6ד4"שְׁמַעShemaיִשְׂרָאֵל",YisraelוְאַחַרAnd afterכָּךְthatמְלַמְּדוֹhe teaches himמְעַטlittleמְעַטby littleפְּסוּקִיםversesפְּסוּקִיםby versesעַדuntilשֶׁיִּהְיֶהhe isבֶּןa son ofשֵׁשׁsixאוֹorבֶּןa son ofשֶׁבַעsevenהַכּלeverythingלְפִיaccording toבֻּרְיוֹ.his healthוּמוֹלִיכוֹand he brings himאֵצֶלtoמְלַמֵּדa teacher ofהַתִּינוֹקוֹת:the children
This halacha outlines the progression of a child's Torah study, starting from basic verses when he begins to speak, until he is enrolled with a teacher at age six or seven.
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הֶתֵּר שְׂכַר לִמּוּד תּוֹרָה שֶׁבִּכְתָב וְאִסּוּר תּוֹרָה שֶׁבְּעַל פֶּהHalacha 7 · Permissibility of Payment for Teaching Written Torah and Prohibition for Oral Torah
הָיָהIfמִנְהַגthe custom ofהַמְּדִינָהthe provinceלִקַּחto takeמְלַמֵּדa teacher ofהַתִּינוֹקוֹתthe childrenשָׂכָרpaymentנוֹתֵןone givesלוֹto himשְׂכָרוֹ.his paymentוְחַיָּבand he is obligatedלְלַמְּדוֹto teach himבְּשָׂכָרwith paymentעַדuntilשֶׁיִּקְרָאhe can readתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingכֻּלָּהּ.all of itמָקוֹםA placeשֶׁנָּהֲגוּwhere they accustomedלְלַמֵּדto teachתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingבְּשָׂכָרwith paymentמֻתָּרit is permittedלְלַמֵּדto teachבְּשָׂכָר.with paymentאֲבָלbutתּוֹרָהTorahשֶׁבְּעַלthat is byפֶּהmouthאָסוּרit is forbiddenלְלַמְּדָהּto teach itבְּשָׂכָרwith paymentשֶׁנֶּאֱמַרas it is saidדבריםDevarimד4ה5"רְאֵהBeholdלִמַּדְתִּיI have taughtאֶתְכֶםyouחֻקִּיםstatutesוּמִשְׁפָּטִיםand ordinancesכַּאֲשֶׁרasצִוַּנִיcommanded meה'"Hashemוְגוֹ'etc.מָהJust asאֲנִיIבְּחִנָּםfor freeלָמַדְתִּיlearnedאַףsoאַתֶּםyouלְמַדְתֶּםlearnedבְּחִנָּםfor freeמִמֶּנִּיfrom meוְכֵןand soכְּשֶׁתְּלַמְּדוּwhen you teachלְדוֹרוֹתto the generationsלַמְּדוּteachבְּחִנָּםfor freeכְּמוֹjust asשֶׁלְּמַדְתֶּםyou learnedמִמֶּנִּי.from meלֹאIf he did notמָצָאfindמִיsomeoneשֶׁיְּלַמְּדוֹwho will teach himבְּחִנָּםfor freeיְלַמְּדוֹhe must teach himבְּשָׂכָרwith paymentשֶׁנֶּאֱמַרas it is saidאֱמֶתtruthקְנֵה.buyיָכוֹלOne might thinkיְלַמֵּדhe may teachלַאֲחֵרִיםto othersבְּשָׂכָר.with paymentתַּלְמוּדthe teachingלוֹמַרsaysמשליMishleiכג23כג23"וְאַלand do notתִּמְכֹּר".sellהָאBeholdלָמַדְתָּyou have learnedשֶׁאָסוּרthat it is forbiddenלוֹfor himלְלַמֵּדto teachבְּשָׂכָרwith paymentאַףevenעַל·פִּיthoughשֶׁלִּמְּדוֹtaught himרַבּוֹhis teacherבְּשָׂכָר:with payment
This halacha outlines when a teacher may receive payment for teaching Torah and the source for the prohibition of charging for the Oral Law.
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הַחִיּוּב הַכְּלָלִי לְתַלְמוּד תּוֹרָה לְכָל אָדָםHalacha 8 · The Universal Obligation of Every Jewish Man to Study Torah
כָּלEveryאִישׁmanמִיִּשְׂרָאֵלof Israelחַיָּבis obligatedבְּתַלְמוּדin the study ofתּוֹרָהTorahבֵּיןwhetherעָנִיpoorבֵּיןwhetherעָשִׁירrichבֵּיןwhetherשָׁלֵםwholeבְּגוּפוֹin his bodyבֵּיןwhetherבַּעַלa possessor ofיִסּוּרִיןsufferingבֵּיןwhetherבָּחוּרa youthבֵּיןwhetherשֶׁהָיָהhe wasזָקֵןan elderגָּדוֹלgreatשֶׁתָּשַׁשׁwhose strengthכֹּחוֹhas weakenedאֲפִלּוּeven ifהָיָהhe wasעָנִיa poor manהַמִּתְפַּרְנֵסwho is supportedמִןfromהַצְּדָקָהcharityוּמְחַזֵּרand goes aroundעַלuponהַפְּתָחִיםthe doorwaysוַאֲפִלּוּand evenבַּעַלa possessor ofאִשָּׁהa wifeוּבָנִיםand childrenחַיָּבis obligatedלִקְבֹּעַto establishלוֹfor himselfזְמַןa timeלְתַלְמוּדfor the study ofתּוֹרָהTorahבַּיּוֹםby dayוּבַלַּיְלָהand by nightשֶׁנֶּאֱמַרas it is saidיהושעYehoshuaא1ח8"וְהָגִיתָand you shall contemplateבּוֹitיוֹמָםdayוָלַיְלָה":and night
This halacha establishes that no personal circumstance, whether poverty, illness, age, or family responsibility, exempts a man from the daily obligation of Torah study.
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עֲמַל הַתּוֹרָה שֶׁל גְּדוֹלֵי הַחֲכָמִיםHalacha 9 · The Torah Study and Livelihood of the Great Sages
גְּדוֹלֵיThe greatחַכְמֵיSages ofיִשְׂרָאֵלYisraelהָיוּwereמֵהֶןamong themחוֹטְבֵיchoppers ofעֵצִיםwoodוּמֵהֶןand among themשׁוֹאֲבֵיdrawers ofמַיִםwaterוּמֵהֶןand among themסוּמִיםblind menוְאַףand evenעַל·פִּיthoughכֵןsoהָיוּthey wereעוֹסְקִיןoccupiedבְּתַלְמוּדwith the study ofתּוֹרָהTorahבַּיּוֹםby dayוּבַלַּיְלָהand by nightוְהֵםand theyמִכְּלַלare amongמַעְתִּיקֵיthe transmitters ofהַשְּׁמוּעָהthe traditionאִישׁmanמִפִּיfrom the mouth ofאִישׁmanמִפִּיfrom the mouth ofמשֶׁהMosheרַבֵּנוּ:our teacher
This halacha highlights how the greatest Sages of Yisrael, despite extreme poverty or physical limitations, dedicated themselves to Torah study day and night.
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הַחִיּוּב לִלְמֹד תּוֹרָה עַד יוֹם הַמָּוֶתHalacha 10 · The Obligation to Study Torah Until the Day of One's Death
עַדUntilאֵימָתַיwhenחַיָּבis obligatedלִלְמֹדto studyתּוֹרָהTorahעַדuntilיוֹםthe day ofמוֹתוֹhis deathשֶׁנֶּאֱמַרas it is saidדבריםDevarimד4ט9"וּפֶןand lestיָסוּרוּthey departמִלְּבָבְךָfrom your heartכּלallיְמֵיthe days ofחַיֶּיךָ".your lifeוְכָלand allזְמַןthe timeשֶׁלֹּאthat notיַעֲסֹקhe occupies himselfבְּלִמּוּדwith studyהוּאheשׁוֹכֵחַ:forgets
This halacha establishes that Torah study is a lifelong obligation that never ceases, and warns that ceasing to study leads to forgetting.
הל׳ יא
חֲלוּקַת זְמַן הַלִּמּוּד לִשְׁלִישִׁיםHalacha 11 · Dividing One's Study Time into Three Parts
וְחַיָּבAnd is obligatedלְשַׁלֵּשׁto divide into threeאֶת—זְמַןthe time ofלְמִידָתוֹ.his studyשְׁלִישׁone thirdבַּתּוֹרָהin the Torahשֶׁבִּכְתָב.that is in writingוּשְׁלִישׁand one thirdבַּתּוֹרָהin the Torahשֶׁבְּעַלthat is byפֶּה.mouthוּשְׁלִישׁand one thirdיָבִיןhe shall understandוְיַשְׂכִּילand conceptualizeאַחֲרִיתthe end ofדָּבָרa matterמֵרֵאשִׁיתוֹfrom its beginningוְיוֹצִיאand deriveדָּבָרa matterמִדָּבָרfrom a matterוִידַמֶּהand compareדָּבָרa matterלְדָבָרto a matterוְיָבִיןand understandבַּמִּדּוֹתthe principlesשֶׁהַתּוֹרָהthat the Torahנִדְרֶשֶׁתis expoundedבָּהֶןby themעַדuntilשֶׁיֵּדַעhe knowsהֵיאַךְhowהוּאisעִקַּרthe essence ofהַמִּדּוֹתthe principlesוְהֵיאַךְand howיוֹצִיאhe shall deriveהָאָסוּרthe forbiddenוְהַמֻּתָּרand the permittedוְכַיּוֹצֵאand similarבָּהֶןto themמִדְּבָרִיםfrom mattersשֶׁלָּמַדthat he learnedמִפִּיfrom the mouth ofהַשְּׁמוּעָה.the traditionוְעִנְיָןand the subject ofזֶהthisהוּאitהַנִּקְרָאis calledגְּמָרָא:Gemara
The Rambam outlines the obligation for a person to divide their daily Torah study into three equal parts: Written Torah, Oral Torah, and Gemara.
הל׳ יב
חֲלֻקַּת זְמַן הַלִּמּוּד בֵּין מִקְרָא מִשְׁנָה וּגְמָרָאHalacha 12 · Dividing One's Study Time Between Written Law, Oral Law, and Gemara
כֵּיצַד.Howהָיָהwasבַּעַלa master ofאֻמָּנוּתa craftוְהָיָהand he wasעוֹסֵקoccupying himselfבִּמְלַאכְתּוֹwith his workשָׁלֹשׁthreeשָׁעוֹתhoursבַּיּוֹםin the dayוּבַתּוֹרָהand in the Torahתֵּשַׁע.nineאוֹתָןthoseהַתֵּשַׁעnineקוֹרֵאhe readsבְּשָׁלֹשׁin threeמֵהֶןof themבַּתּוֹרָהin the Torahשֶׁבִּכְתָבthat is in writingוּבְשָׁלֹשׁand in threeבַּתּוֹרָהin the Torahשֶׁבְּעַלthat is onפֶּהthe mouthוּבְשָׁלֹשׁand in threeאֲחֵרוֹתothersמִתְבּוֹנֵןhe meditatesבְּדַעְתּוֹwith his intellectלְהָבִיןto understandדָּבָרa conceptמִדָּבָר.from a conceptוְדִבְרֵיand the words ofקַבָּלָהprophetic traditionבִּכְלַלin the category ofתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingהֵןthey areוּפֵרוּשָׁןand their explanationבִּכְלַלin the category ofתּוֹרָהTorahשֶׁבְּעַלthat is onפֶּה.the mouthוְהָעִנְיָנִיםand the mattersהַנִּקְרָאִיםthat are calledפַּרְדֵּסPardesבִּכְלַלin the category ofהַגְּמָרָאthe Gemaraהֵן.they areבַּמֶּהIn whatדְּבָרִיםwordsאֲמוּרִיםare saidבִּתְחִלַּתin the beginning ofתַּלְמוּדוֹthe studyשֶׁלofאָדָםa personאֲבָלbutכְּשֶׁיַּגְדִּילwhen he growsבְּחָכְמָהin wisdomוְלֹאand notיְהֵאhe willצָרִיךְneedלֹאnotלִלְמֹדto learnתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingוְלֹאand notלַעֲסֹקto occupy himselfתָּמִידconstantlyבַּתּוֹרָהwith the Torahשֶׁבְּעַלthat is onפֶּהthe mouthיִקְרָאhe should readבְּעִתִּיםat timesמְזֻמָּנִיםdesignatedתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingוְדִבְרֵיand the words ofהַשְּׁמוּעָהthe oral traditionכְּדֵיin orderשֶׁלֹּאthat notיִשְׁכַּחhe will forgetדָּבָרa matterמִדִּבְרֵיfrom the words ofדִּינֵיthe laws ofתּוֹרָהTorahוְיִפְנֶהand he should turnכָּלallיָמָיוhis daysלַגְּמָרָאto the Gemaraבִּלְבַדaloneלְפִיaccording toרֹחַבthe breadthשֶׁיֵּשׁthat there isבְּלִבּוֹin his heartוְיִשּׁוּבand the settling ofדַּעְתּוֹ:his mind
The Rambam explains how a working person should divide his daily study hours, and how an advanced scholar should eventually focus primarily on Gemara.
הל׳ יג
לִמּוּד תּוֹרָה לְנָשִׁים וְהַהֶבְדֵּל בֵּין תּוֹרָה שֶׁבִּכְתָב לְתוֹרָה שֶׁבְּעַל פֶּהHalacha 13 · Torah Study for Women and the Distinction Between the Written and Oral Law
אִשָּׁהA womanשֶׁלָּמְדָהwho studiedתּוֹרָהTorahיֵשׁhasלָהּ·שָׂכָרrewardאֲבָלbutאֵינוֹit is notכִּשְׂכַרlike the reward ofהָאִישׁ.the manמִפְּנֵיbecauseשֶׁלֹּאshe was notנִצְטַוֵּית.commandedוְכָלand anyoneהָעוֹשֶׂהwho performsדָּבָרa matterשֶׁאֵינוֹthat he is notמְצֻוֶּהcommandedעָלָיוupon itלַעֲשׂוֹתוֹto do itאֵיןis notשְׂכָרוֹhis rewardכִּשְׂכַרlike the reward ofהַמְצֻוֶּהthe commanded oneשֶׁעָשָׂהwho performedאֶלָּאbutפָּחוֹתlessמִמֶּנּוּ.than himוְאַףand evenעַל·פִּיthoughשֶׁיֵּשׁthat there isלָהּfor herשָׂכָרrewardצִוּוּcommandedחֲכָמִיםthe Sagesשֶׁלֹּאthat notיְלַמֵּדshould teachאָדָםa personאֶת—בִּתּוֹhis daughterתּוֹרָה.Torahמִפְּנֵיbecauseשֶׁרֹבmostהַנָּשִׁיםwomenאֵיןis notדַּעְתָּםtheir mindמְכֻוֶּנֶתfocusedלְהִתְלַמֵּדto learnאֶלָּאbutהֵןtheyמוֹצִיאוֹתturnדִּבְרֵיwords ofתּוֹרָהTorahלְדִבְרֵיto words ofהֲבַאיnonsenseלְפִיaccording toעֲנִיּוּתthe poverty ofדַּעְתָּן.their mindאָמְרוּsaidחֲכָמִיםthe Sagesכָּלwhoeverהַמְלַמֵּדteachesאֶת—בִּתּוֹhis daughterתּוֹרָהTorahכְּאִלּוּis as ifלִמְּדָהּhe taught herתִּפְלוּת.foolishnessבַּמֶּהin whatדְּבָרִיםwordsאֲמוּרִיםare saidבְּתוֹרָהregarding Torahשֶׁבְּעַלthat is byפֶּהmouthאֲבָלbutתּוֹרָהTorahשֶׁבִּכְתָבthat is in writingלֹאnotיְלַמֵּדshould he teachאוֹתָהּherלְכַתְּחִלָּהat the outsetוְאִםand ifלִמְּדָהּhe taught herאֵינוֹit is notכִּמְלַמְּדָהּlike teaching herתִּפְלוּת:foolishness
This halacha outlines the reward a woman receives for studying Torah voluntarily and explains the Rabbinic restriction against teaching daughters the Oral Law.
Chapter Summaryסִכּוּם
The chapter begins by clarifying that while women, slaves, and minors are exempt from the formal obligation of Torah study, a father is strictly commanded to teach his young son. This duty of transmission is so great that it extends to one's grandchildren and even to other students, who are cherished like sons. Finally, the halachah establishes that a father must go so far as to hire a teacher for his son to ensure he receives a proper Torah education, prioritizing his own descendants over others in this holy task.
לְמַעֲשֶׂהWhat To Take Home
No matter how busy or overwhelmed you are with the demands of life, Hashem wants your connection to His Torah to be a permanent, daily reality. The Rambam makes it clear that every single Yid, whether rich or poor, healthy or suffering, a young bachur or an elderly man whose strength has faded, is absolutely obligated to establish a set time for Torah study by day and by night. There are no excuses. Even the greatest of our sages, the holy giants who transmitted the Torah down through the generations, were sometimes simple woodcutters and water-drawers who worked hard for their parnassah, yet they never let a day pass without their learning.
This is not just a duty; it is your life force. The Torah warns us that the moment a person stops engaging in study, he begins to forget. Torah is not a subject you finish and put away on a shelf; it is an ongoing, lifelong avodah that must continue until your very last day on this earth. When you set a fixed time for learning, you are anchoring your neshama to its source, ensuring that your daily actions are guided by the light of ratzon Hashem.
Today, make an unshakeable commitment to your daily learning. No matter what comes up, set aside at least fifteen minutes tonight and fifteen minutes tomorrow morning to learn Torah, treating this appointment as completely non-negotiable.