ולמדתם אתם את בניכם

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Teach your children Torah.

Your students are considered your Children

Verse: ולמדתם אתם את בניכם

Command: Teach Torah and its Mitzvos

Devarim 11:19

Type: Positive

SMG Mitzva # 12

Cross-Ref: {link}

SMG

It is a positive commandment to teach your son Torah and its Mitzvos as it says[i] ולמדתם אתם את בניכם. Women and slaves are exempt from the command to study Torah and mothers are not obligated to teach her son Torah; because ‘all who are required to study are required to teach’. Nevertheless, Ravina says[ii] regarding a wife and mother who even though not commanded to do so, but nevertheless teaches her children to read Torah and learn Mishna [or, as per Rashi, brings them to school], and they wait for their husbands to come home from the study hall [as per Rashi, even if they are studying abroad] – obviously they split the reward for those Mitzvos with their husband. [α]

In the same manner one is obligated to teach your child Torah, one is obligated to teach your grandchildren Torah, as it says[iii] והודעתם לבניך ולבני בניך [this applies] not just to your children or grandchildren; rather all Jewish sages are obligated to teach Torah to all students as it says[iv] ושננתם לבניך – and as the Sifri writes [לבניך] these are your students, as students are termed children as its says[v] ויצאו בני הנביאים. In which case, why does the Torah term them children [instead of simply stating students]? [α] To imply a priority obligation to teach children over grandchildren, and progeny over other children. One is obligated to hire a teacher for the child to teach him, but there’s no obligation to hire a teacher for the child of another [even though there is an obligation for sages to teach all children].

A child, once capable of speech, the father teaches him[vi] תורה צוה לנו משה, and the first verse of שמע, as is taught in Gemara[vii] and then afterward[1], begins teaching a bit of reading[2] as is said elsewhere in Gemara[viii]. There the Gemara establishes that this continues until the age of six (6) or seven (7) depending on the child’s constitution, and then he brings him to a teacher. Rabbi Yehoshua ben Levi stated that anyone who [follows this path, and] teaches his child Torah is considered as if he had received the Torah from Mt Sinai[3], as it says והודעתם לבניך ולבני בניך, and juxtaposed to that verse is the verse “the day you stood before Hashem your G‑d Almighty in חורב”.

One who has not been taught by his father, is required to teach himself once he recognizes [the lack of education] as it says[ix] ולמדתם אתם ושמרתם לעשתם. Similarly [the requirement to teach oneself can be deduced logically since,] we find [the saying] that study comes before action, because studying brings to action, but action cannot provide the education needed[4].

In Gemara[x] it is taught there where customary to teach the written Torah on salary, it is permitted to do so [since that salary can be attributed to wage for] childcare or elucidating the musical notes[5]. However, it is forbidden to teach the oral tradition on salary as it says[xi] ראה למדתי אתכם חוקים ומשפטים כאשר ציוני וגו’ [β] just as Moshe taught pro bono, so too all teachers must teach freely; [you must] teach the [future] generations for free, just as the first generation learnt from Moshe.

However, if one can’t locate a teacher willing to teach freely, then one is obligated to hire one. As it says[xii] אמת קנה. And even though [one had to pay to learn], one must still [teach others freely] and not seek reimbursement, as the verse continues – ואל תמכר.

The Yerushalmi[xiii] adds that חוקים ומשפטים must be taught freely but reading [מקרא] and the translations [תרגום] are not required to be free. The Gemara asks, how is it then that the teachers take a salary? Rabbi Yodan bar Yishmael answered [the teachers who teach on salary, are] paid for the opportunity cost[6]. This reasoning answers[7] (the questions posed by Tosefos[xiv]) what was stated in Gemara[xv] that those who teach the laws of slaughtering (positive Mitzvah 63) and the laws of קמיצה (positive Mitzvah 186) would receive their wages from the donations to the Mikdash. (And in the Pesikta of Rav Kahana[xvi]) Rabbi Ĉiya and Rabbi Beraĉya explained in the name of Rabbi Nehorai’I the verse[xvii] ופקדתי על כל לחציו, [this applies] even to the גבאי for charity, except [those who are not included by reference of the verse are] the scribes’ salaries. And they answer that they only take salary for opportunity cost, since the wage scale for [teaching] even one thing from the Torah, no creature can reach [the value is too high that no wage is sufficient].

Every person, whether wealthy or poor, is obligated to establish for himself times to study Torah, by day and by night as it says[xviii] והגית בו יומם ולילה. And the Gemara[xix] notes[8] that Hillel obligated the poor, Rabbi Elazar ben Ĉarsum obligated the rich, and Yosef HaTzadik obligated the beautiful[9] who follow their hearts desire and abandon the Torah.

And I taught to the exilees of Yisroel, that the covenant of the Torah is in blood, as it says[xx] הנה דם ברית אשר כרת ה’ עמכם. And anyone who does not toil in Torah study, brings war to the world, as it says[xxi] והבאתי … חרב נקמת נקם ברית. And as concluded in the Gemara[xxii] a sin can extinguish a Mitzvah, but it cannot extinguish Torah.[10]

As it says in Gemara[xxiii] based on the verse[xxiv] חנוך לנער על פי דרכו; Rabbi Yehuda and Rabbi Neĉemya [disputed as follows:] one said, from [the age of] sixteen (16) until twenty-two (22), and one said from [the age of] eighteen (18) until twenty-four (24) – meaning that during those years [which are formative], one should train [the child] in the ways of Musar so that all of his life he will act accordingly. And, in Usha[11] they enacted[xxv] that up to the age of twelve (12), the parents should roll with [the behavior of the] child. From then on, [the parents should] interfere with his life. As for what was taught in Pirkey Avos[xxvi] ‘at ten (10) [the child is taught] Mishna’, that is rolling with it [meaning the child is capable of studying Mishna earlier].

Our sages taught[xxvii] a person should divide his studies into thirds – one third verse, one third Mishna and one third Talmud. Rabeinu Yaakov explained[xxviii] that our Talmud [γ] [the Talmud Bavli is sufficiently diverse] to satisfy the requirements of all three thirds. As noted, it is called Talmud Bavli – because it is mixed[12] with all; it is mixed with verse, mixed with Mishna and mixed with Talmud.

In Gemara[xxix] it was stated, ‘any who teach their daughter Torah is as if she was taught תיפלות’. This seems to apply only to the oral Torah, since by such means trickery is introduced to her, but the written Torah should not be taught to her to start, but if done so, then it is certainly not תפלות.

In Gemara[xxx] we said, the world is only maintained by the breath of the children in their schools,[13] and elsewhere in Gemara[xxxi] [the consensus is] elementary teachers are appointed in every city; limiting class sizes to twenty-five (25) students per teacher. [Cities with more children than that must appoint more teachers[14].]

In Gemara[xxxii] we said[15] that a person is first judged about his Torah study and then judged about his other actions, even though – in the list of examinations given to the departed soul[16] – the first question asked is ‘did you act with integrity in business?’. Accordingly, our sages have said[xxxiii] ‘one should always study Torah, even for the wrong reasons, since from the wrong reasons [after studying for the wrong reasons] come the right reasons [Torah changes the person so that in the end he studies for the right reasons].[17]

We learnt in Pirkey Avos[xxxiv] the shy does not learn and the strict does not teach. And in Mishley it says[xxxv] אם נבלת בהתנשא ואם זמות יד לפה, as is explained in the Gemara[xxxvi] [Rabbi Shmuel bar Naĉmayni said] one who debases himself for the Torah [δ], will end up being great, but if you seek to make trouble, [it would be better to put your hand in your mouth[18].]

Our sages[19] said[xxxvii] the Torah hinted in the words in the verse[xxxviii] זאת התורה אדם כי ימות באהל – that the words of Torah are not maintained in any but those who sacrifice themselves for it, as Shlomo said[xxxix] אף חכמתי עמדה לי, only the wisdom I learnt with אף has stayed with me[20].[21]

Rabbi Yehoshua ben Levi said[xl] a person should run to hear a Halaĉa, even on Shabbos [when a person is too dignified to run] as it says in the verse[xli] אחרי ה’ ילכו,[22] [ε] [and I, (Rabbi Yehoshua ben Levi) also run]. (Rabbi Ze’ira said) the reward for class time is the running [since the student doesn’t understand anyway, he’s always running late – and has to hurry to get to the class], (Abaya said) the reward for a lecture[23] is the pushing [to get to the front row to at least be seen] [ζ], (Rava said) the reward for a well sourced speech is the reasoning behind it. (Rav Pappa said) the reward for attending a house of mourning is silence [since words of comfort can often have the opposite effect, but silence is always appreciated.] (Mar Zutra said the reward) for the fast days is the charity [given on those days.] (Rav Sheshes said, the reward) for the eulogy is the crying in the raising of voices [that is how one can determine whether the eulogy is successful.] (Rav Ashi said the reward) for the wedding is the joy (in our version of the Gemara, the reward is listed as ‘the words’ – the good compliments and blessings given to the happy couple and their family).

Torah study is great since it can nullify the evil inclination as noted in the Gemara[xlii] [in the study hall of Rabbi Yishmael] ‘if the Disgusting One happens upon you, drag him to the study hall.’[24] We’ve learnt in the Yerushalmi[xliii] these are the things that a person does and gains the benefit from in this world, while the principal (reward) remains for the world to come: Honoring one’s father and mother, performing acts of kindness, visiting the sick, paying attention to prayers, hosting guests, rising early to go to the study hall, bringing peace among people, and studying Torah is as great as all of these.

In the Yerushalmi we learnt[xliv] Rabbi Shimon bar Yochai taught[25] the verse[xlv] ואלה המשפטים אשר תשים לפניהם this ‘interior’[26] is not revealed to any creature [only exteriors are perceptible], so too one does not have permission to get involved with the words of Torah and reveal its secrets to [any but] a Kosher person[27].

In the Yerushalmi[xlvi] we’ve said one who works hard studying in Shul[28], and allows his voice to be heard [η], that it [the studies] should remain ordered and protected, will not quickly forget. And one who studies hard in privacy will become smarter, as it says[xlvii] ואת צנועים חכמה.[29]

My teacher told me [the SMG’s teacher told him when he was learning that Gemara] ‘Rabbi Yoĉanan said, “there is no song at night, except for Torah, as it says in the verse[xlviii] קומי רוני בלילה.”’

We learnt in Mishna[xlix] ‘anyone who keeps the Torah while poor will eventually keep it while rich. And anyone who breaks the Torah while rich, will eventually break it while poor.’ This is something stated explicitly in the Torah[l] תחת אשר לא עבדת את ה’ אלקיך בשמחה וגו’ ועבדת את איביך.[30]

The Gemara[li] quotes Rabbi Yoĉanan that there are three (3) crowns with which the Jews were crowned:

  1. the Crown of Torah – [represented by] the finial[31] on the Aron[lii],
  2. the Crown of Kehunah – [represented by] the finial on the altar[liii],
  3. the Crown of Royalty – [represented by] the finial[32] on the Shulĉan[liv].

Aharon and his progeny merited the Crown of Kehunah. Dovid and his line merited the Crown of Royalty. But the Crown of Torah is ready [placed] and waiting for everyone, as it says[lv] מורשה קהלת יעקב. And the Crown of Torah is greater than all of the others, as it says[lvi] בי מלכים ימלכו [which implies it is greater than the Crown of Royalty. As for the Crown of Kehunah] the Gemara[lvii] says a Mamzer who is a Talmud Ĉoĉom takes precedence over a Kohen Gadol who is an Am Haaretz, as the verse[lviii] says יקרה היא מפנינים – [the Torah] is more precious than the Kohen Gadol who enters the innermost [chambers of the Base Hamikdash once a year].

In case of emergency, when a person is confounded and has no time to learn, he can depend on what Rabbi Yoĉanan said[lix] ‘even if a person only recites the שמע morning and evening, he has fulfilled the Mitzvah of[lx] לא ימוש. This ruling though is forbidden to be said in front of an Am Haaretz[33].’

We learnt in Gemara[lxi] one who utilizes the Crown of Torah [θ] [for his own personal gain] will be uprooted from the world. This was derived by fortiori from Belshazzar who utilized the holy vessels [captured from the first Base Hamikdash, which he subsequently] profaned, as it says[lxii] ובאו בה פריצים וחללוה. That night he was uprooted from the world, as it says[lxiii] ביה בליליא קטיל בלטשצר. One who uses the Torah, which is always holy certainly! This was explained in Gemara[lxiv] based on the Mishnah[lxv] ודאשתמש בתגא חלף.[34] [there are different explanations as to this Mishna] Reish Lakish said this refers to someone who uses a person who teaches Halaĉos. The Aroĉ explains this refers to someone who uses an object that is crowned with the Crown of Torah is deserving of death. The Avos of Rabbi Nosson teaches this refers to someone who uses the explicit name of G‑d Almighty.

Furthermore, the Gemara there[lxvi] quotes Rava who said a person is permitted to introduce himself in a place where they don’t know him [presumably with his title as well as his name, e.g., Rabbi so-and-so], as it says[lxvii] ועבדך ירא את ה’ מנערי. The Gemara asks about Rabbi Tarfon who was upset since he once introduced himself to a person about a monetary matter[35] [why would he be upset if Rava is correct that one is allowed to introduce himself to those who don’t know him?] The Gemara answers that Rabbi Tarfon is a different case, because as a wealthy man, he could have bribed his way out of the situation [rather than revealing himself to be the sage]. Rava also said, it is permitted from one of the Rabbanan to request [from the courts] to have his case moved to the front of the queue, or to request [in a situation where something is being divided with the Rabbi and other people] give me my allotment first, since Mar ruled just like a Kohen takes the first portion [Teruma] so too a Talmud Ĉoĉom takes the first portion. And Rava also permitted a Talmud Ĉoĉom to refuse to pay tax, as it says[lxviii] מנדה בלו והלך לא שליט למרמא עליהם – and Rav Yehuda said in the name of Rav, the מנדא was the king’s tax, the בלו was the head tax, and ארנונא was the labor tax – and Rabbi Yoĉanan said[lxix] the Torah says[lxx] ועשית לך ארון עץ [that Moshe had to make the wooden Aron,] but [Hashem also addressed the command to the entire community, when] the Torah says[lxxi] ועשו ארון עצי שטים. This teaches us that with regard to a Talmud Ĉoĉom, the people of his city are commanded to perform his job. [ι]

[1] The Gemara is commenting on the Mishna which stated that when a child is old enough to know how to wave a Lulav, he should be taught to do so. The Gemara adds additional milestones, including;

  • wearing Tzitzis,
  • guarding Tefillin,
  • constant kinesthesia – and thus being able to maintain Taharah, 
    • being aware of the hands; being certain as to whether one is required to wash,
    • being aware of everything that was touched; able to identify when queried as to the Taharah status of an object,
  • being able to raise his hands [for the Kohanic blessing], and thus receiving a portion of Teruma from the granaries,
  • being able to slaughter – with adult supervision,
  • being able to consume a k’Zayis of grain products within the minimum time frame, we’re required to distance oneself from his excrement and urine at least four (4) Amos (prior to reciting שמע etc.),
  • being able to consume a k’Zayis of roasted meat, we include him in the group for the eating of the Pesaĉ sacrifice. Rabbi Yehuda disagrees and stated that the determination is from when the child is able to know what is edible – which can be verified by giving the child a pebble vs nut and testing the reaction.

[2] Rav Yehuda said in the name of Shmuel, the obligation is to teach as much as Zevulun ben Dan* was taught, whose grandfather taught him to read the Torah, Mishna and Talmud, Halaĉa and Midrashim.

* Rashi clearly states that this was a student who lived in that time. Which implies that there was a possible way to learn the Gemara as referring to an individual who was not a student then. Perhaps the idea would be that this is referring to the actual Zevulun son of Yaakov – founder of the tribe of Zevulun. As the youngest of the brothers (other than Yosef) he should have been taught by his father, but Yaakov doted on Yosef and Binyamin, so perhaps one might think Zevulun turned to his older brother Dan, first of those born from the maidservants, to teach him, and the Gemara names him ‘the son of’ since students are the children of their teachers.

There is no other reference to this person, and it seems odd that the Gemara would choose this person as an example, when he was an unknown.

Another possibility [which obviously contradicts Rashi and does not follow the traditional understanding of the Gemara] is that this might not necessarily be a person, but a phrase from which one can derive all aspects listed of learning Torah:

  • זבולון the spelling of this name changes depending on the verse, and is a matter of Midrash and Talmud as to how it was written on the Ĉoshen Mishpat – whether with or without the extra Vav.
  • בן is a reference to the Oral tradition itself, Mishna, in which students are the children of their teachers.
  • דן is written without vowels, proper pronunciation can only be memorized when learning to read. דן itself means judgement – which is partially what Halaĉa is.

[3] Mount Sinai had multiple names:

  1. הר סיני – because with the giving of the Torah, the Jews became the target of antisemitism [Gem. Shabbos 89a]; סיני is a homophone of שנאה.
  2. הר ניסאי – the mountain of miracles.
  3. הר סימנאי – the mountain of good omen.
  4. מדבר צין – the wilderness where they were commanded [each Mitzva is a shield against bad things in this world, which ‘shield’ is one meaning of the word צין]
  5. מדבר קדש – the wilderness of holiness.
  6. מדבר קדמות – the wilderness of priority [as the Torah, which existed before the world, was given there].
  7. מדבר פארן – the wilderness of Paran [which is a homophone for the word פרו] where the Jews were fruitful and multiplied.
  8. הר חורב – where destruction of the empires of the world began [as each empire rises and seeks to act on their antisemitism and destroy those who took upon themselves the Torah – they are destroyed and consigned to the footnotes of history].

I feel it’s important to note; antisemitism does not have a cause based on reason and thus can’t be reasoned with. As the Gemara notes, it’s a component of the conditions under which the Torah was given to the point where they named the mountain after the symptom. The only solution to antisemitism are the other names of the mountain, which are derived, from the miracles and signs we experience, keeping the Mitzvos, being a holy nation, transcending the world by learning Torah, producing the next generation of Torah true Jews and fighting against those who would destroy us.

[4] One can indeed learn the practical application of how to do something, and in fact, that type of learning is best accomplished by doing. The study of Torah though is not a guidebook on how to do something. It is the lessons and wisdom of the creator – which cannot be easily learned by doing.

[5] The SMG notes both possibilities from the Gemara. Rav says that the wages can be attributed to childcare, and Rabbi Yoĉanan says it can be attributed to the study of the elucidating notes. The Gemara discusses Rabbi Yoĉanan’s opinion, and not that it could also mean teaching where to stop, or how to change the pronunciation based on where the word is in the sentence.

[6] Opportunity cost – as defined by Halaĉa – is not the cost of the value of the lost opportunity, but rather is the cost to pay someone to sit without doing anything. Modern economics has few examples of this… There was a US federal program that paid farmers not to grow crops. In effect it was a price subsidy, but was implemented to reduce the farmers labor, and decrease environmental impacts that would have resulted from needless crops being farmed. The net result was believed to be better, even though the commonsense effect was a payment to farmers not to work.

[7] Tosefos in Gem. Kesuvos poses the question based on the prohibition against being bribed [see negative Mitzva 208] (as the Gamara notes that judges are also paid from the communal funds). Rabeinu Tam offers the answer that since the funds are communal, judges aren’t being bribed by either party (more than the other).

Tosefos in Gem. Beĉoros poses the question slightly differently – since judges (in addition to witnesses, and Kohanim) are required to offer their services for free, for what purpose is there a negative Mitzva against bribery. Tosefos answers that paying wages is not the same as bribery.

In modern times, when there aren’t communal funds for these purposes, judges are paid by both litigants in the same amount sufficient to cover the opportunity cost of the judges.

[8] The Gemara notes as follows:

  • When a poor person will go to the heavenly court for judgement, and they will ask him, why didn’t you study Torah? And he will answer, ‘because I was too preoccupied with trying to make a living’ – they will counter ‘were you as poor as Hillel.’

Hillel was so poor that every day, he would work (as a day laborer) to earn a half Dinar, half of which he would pay as an entrance fee to study (in the Yeshiva of Sh’maya and Avtalyon) and half of which he would use to pay for the daily living requirements of his family (appx a single Pruta, a coin which was debatable as to whether someone would pick one up if found lying in the street due to its lack of value).

Once he was unable to find employment and therefore had no money. He asked if he could be let into the study hall without paying, but the guard at the gate refused. So, he climbed up to the roof and sat at the edge of the skylight to listen to Sh’maya and Avtalyon. That day was a Erev Shabbos afternoon during winter and it snowed. The next morning, when Sh’maya and Avtalyon entered they noticed it was dark and they looked at the skylight where they saw a person there. When they ascended to dig him out, he was found buried in snow three Amos thick. They warmed him up by the fire and smeared oil on him and eventually revived him.

  • When a rich person will go to the heavenly court for judgement, and they will ask him, why didn’t you study Torah? And he will answer, ‘because I was too preoccupied with my business dealings’ – they will counter ‘were you as rich as Rabbi Elazar.

Rabbi Elazar ben Ĉarsum was so wealthy as his father bequeathed a thousand villages and a thousand merchant ships. Nevertheless, each day he would take a jug of flour on his shoulder and walk from place to place to study Torah with the local sages.

Once, he was passing through a village he owned, and his servants (who didn’t recognize him) shanghaied him into service for trespassing. He begged them to let him go free, as he just wished to study Torah, but they refused. They actually swore in his name that they would not let him go. (eventually he called out ‘woe to Elazar’ and they realized who he was).

Rabbi Elazar was so wealthy, but he never went to even check out his possessions. Instead, he sat and learned Torah all day.

  • When an evil person (interestingly, this title is reserved for one who is promiscuous) will go to the heavenly court for judgement, and they will ask him, why didn’t you study Torah? And he will answer, ‘because I was too beautiful and was overwhelmed with desire’ – they will counter ‘were you as beautiful as Yosef HaTzadik.

Every day when Yosef would show up to work at his master Potifar’s house, Potifar’s wife would flirt with him. She would constantly try on new outfits. Getting nowhere, she eventually resorted to threats: She threatened him with prison, but he responded that Hashem releases prisoners. She threatened to beat him, but he responded that Hashem straightens the bent. She threatened to blind him, but he responded that Hashem opens the eyes of the blind. She offered him a thousand talents of silver, and he refused.

— Unclear why the Gemara quotes the example of Yosef because in the discussion as to the challenges faced by Yosef, there is no indication he spent his time learning Torah. We know he did based on a separate commentary as to why he sent wagons back to his father to indicate that he still recalled the Torah study learned with Yaakov – which final lesson was regarding the beheaded calf for the unsolved murder [see positive Mitzva 78]. Perhaps that is why the SMG adds, ‘who follow their hearts desire and abandon the Torah’ – one can’t study Torah if one is preoccupied with pursuing the opposite sex.

[9] The Torah itself testifies that Yosef was beautiful, as it says [Beraishis 39:6] ויהי יוסף יפה תאר ויפה מראה.

[10] Based on the verse [Shir Hashirim 8:7] מים רבים לא יכלו לכבות את האהבה.

[11] Usha was a city in Western Galil. Most of which is currently a National Park of Israel known as Ĉurvat Usha. It is due east of Haifa about twenty (20) kilometers from the sea. In modern time, the kibbutz of Usha has been established there.

After the Bar Koĉva revolt was brutally suppressed, the Sanhedrin left Yavneh, which was in the south and moved to Usha, where some of the surviving students of Rabbi Akiva lived including R’ Shimon bar Yoĉai, R’ Yehudah bar I’la’I, and R’ Meir (among others). While there, the Sanhedrin enacted various decrees, in addition to the one noted by the SMG including:

  • Childcare must be paid for,
  • Court leaders may be asked to step down if they have sinned rather than being immediately excommunicated,
  • Husbands have the right of first refusal if the wife wishes to sell any of her possessions,
  • The air space of foreign lands renders Teruma טמא,
  • One may not waste resources – even to give charity, in excess of 20%,
  • And that fruit are determined for the purposes of tithing, depending on when they were picked, and not when they became ripe.

[12] Babylon, which is where the Gemara was compiled, was named after what happened there a few generations after the Flood of Noaĉ, as the Torah says [Beraishis 11:9] על כן קרא שמה בבל כי שם בלל ה’ שפת כל הארץ.

[13] To illustrate the importance of teaching children, Reish Lakish continues that the children are not to be interrupted from their studies even for the building of the Base Hamikdash – and any [Jewish] city which lacks an elementary school for children [who study Torah] should be destroyed, or, according to Ravina, left desolate.

[14] The Gemara clarifies that at fifty (50) students the city is required to pay for at least two (2) teachers, but when the class size reaches forty (40), an assistant must be appointed for the teacher.

It would seem that the SMG differs only because the Gemara is discussing the pay structure of the teachers, while the SMG is discussing class size. Meaning; the Gemara requires the teacher to be paid by the community and need not pay for more than one teacher so long as there are fewer than fifty (50) students. Instead, (according to the SMG) the teacher himself must hire a second teacher once his class size reaches more than twenty-five (25) – if he can’t teach both classes. However, once the student body numbers forty (40) the teacher has the right to demand the community pay him for the assistant.

[15] This is the opinion of Rav Hamnuna who derives this from the verse [Mishley 17:14] פוטר מים ראשית מדון. The sages though interpret the verse as being a caution against mediation – which is what Aharon attempted when he saw his nephew Chur murdered for opposing the idolatrous wishes of the rabble. Instead of allowing the problem to fester overnight, Aharon should have addressed it then and there.

[16] See Introduction for the full list of questions.

[17] Rava, based on the teachings of Rav Yehuda in the name of Rav, derived this from contrasting the following two verses, [Tehillim 57:11] כי גדל עד שמים חסדך and [Tehillim 108:5] כי גדול מעל שמים חסדך. One verse applies to one who studies and performs Mitzva’s with the proper intent, and one verse doesn’t.

[18] A modern idiom equivalent would be ‘shut up’.

[19] Reish Lakish. Rabbi Yonason derived from the verse that one must study even to the day he dies, so that he will be found dead in the study hall.

[20] The word אף is a hint at the word אפיו, a reference to the verse [Beraishis 2:7] ויפח באפיו נשמת חיים – where the creator blows a soul into the human. This is also why the word for ‘nose’ in Hebrew is אף, as that is where the person breathes.

[21] Rashi offers a second explanation – that even while busy with everything Shlomo was involved in, building the Base Hamikdash, and expanding the Jewish kingdom, he still didn’t neglect his studies in Torah.

[22] Unclear why the SMG omits the next two words in the verse, see Maharshal.

[23] Our version of the Gemara uses different terms as compared to the SMG quotes.

  • כלה instead of דרשא.
  • דבי טמיא instead of בית אבל
  • דבי הלולי instead of נישואין
  • מילי instead of חדוי

It is unclear if the SMG does so because he had a different version of the Gemara, or for other reasons, or if this is simply a scrivener’s error (which would make this the largest I’ve come across, as well as the strangest, because all the replacement terms also refer to the same concepts as the originals). As I have noted, the SMG does occasionally use slightly different language to draw attention to lessons that might have been otherwise missed, however, here, my assumption is that he was quoting the Gemara by heart here – either because he lacked a physical copy or for some other reason – and while he was able to quote what was stated, it wasn’t verbatim. The reason I think so is because in addition to using different terms to mean the same things the Gemara stated, he also did not attribute each of these sayings to the specific sage who was quoted in the Gemara.

Additionally, the Maharsha is printed as a commentary in this edition, and he does not use the changed phraseology in the SMG.

[24] The Gemara continues – if he is a stone, he will melt, as it says [Tehillim 55:1] הוי כל צמא לכו למים, and [Iyov 14:19] אבנים שחקו מים. and if he is iron, he will shatter, as it says [Yirmiyahu 23:29] הלא כה דברי כאש נאם ה’, וכפטיש יפצץ סלע.

[25] The Gemara is discussing the Mishna which relates the following conversation: Rabbi Yehuda related that Rabbi Yishmael asked Rabbi Yehoshua why cheese made by a gentile (without constant Jewish supervision) is forbidden. Rabbi Yehoshua initially answered because they use the rennet from the corpse (one that hadn’t been properly slaughtered) of a cow. Rabbi Yishmael didn’t accept this answer and began arguing the logic of it. Rabbi Yehoshua then offered a second answer, because they use the rennet from a cow used in idolatry. This answer too was not accepted by Rabbi Yishmael. Instead of continuing the discussion, Rabbi Yehoshua then distracted him by asking him how to pronounce the verse [Shir Hashirim 1:2] כי טובים דדיך מיין.

In addition to discussing the content of the statements regarding cheese, [which will G‑d Almighty will be addressed in Book 6 – the Laws Binding the Land, it’s Agriculture and Kosher Consumption] the Yerushalmi asks why did Rabbi Yehoshua choose to distract Rabbi Yishmael with that verse as opposed to one of the five (5) verses in the Torah which can’t be properly understood without the underlying oral tradition. The list below presents the translation based on the tradition first, followed by the possible alternative:

  • שאת – Forgiven / Uplifted [Beraishis 4:7] הלא אם תיטיב שאת ואם לא תיטיב לפתח חטאת רובץ ואילך תשוקתו ואתה תמשל בו. – the verse can be read with the pause after שאת (by adding a Zakef Katan cantillation note), rendering the meaning ‘Is it not so, that if you improve, you will be forgiven and if you do not improve, sin crouches at the entrance’. It can also be read with the pause after the second תיטיב (by adding a Zakef Gadol cantillation note to the word שאת – which serves to bridge the gap), rendering the meaning ‘Is it not so that if you improve, you will be absolved, and if you do not improve, sin crouches at the entrance’.
  • ארור – Cursed be / Cursed [Beraishis 49:6-7] … כי באפם הרגו איש וברצונם עקרו שור. ארור אפם כי עז… – the verses can be read by ending the prior verse at the word שור, rendering the meaning ‘because in your anger you killed a man, and you wanted to uproot the Ox (a reference to Yosef being threatened with death and eventually sold into slavery). Therefore, cursed be your anger as it is too strong, and your wrath is too harsh; they will be divided in the nation, and spread throughout [the land of] Israel.’ It can also be read by ending the verse after the word ארור, rendering the meaning ‘because in your anger you killed a man, and you wanted to uproot the cursed Ox (a reference to the cursed nation living in Shĉem (Nablus)). When your anger gets too strong, and your wrath too hard, they will be divided in the nation and spread throughout [the land of] Israel.’
  • מחר – Tomorrow [Shemos 17:9] ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק מחר אנכי נצב על ראש הגבעה ומטה האלקים בידי – the verse can be read by rendering the pause before the word מחר, rendering the meaning ‘And Moshe said to Yehoshua choose men for us, and go fight Amalek. Tomorrow (since you do not need my prayers today), I will stand on the top of the hill, with the staff of the Almighty in my hand (to lead the prayers for his victory).’ It can also be read by adding the pause after the word מחר, rendering the meaning ‘And Moshe said to Yehoshua choose men for us, and go fight Amalek tomorrow. I will stand on the top of the hill, with the staff of the Almighty in my hand (to lead the prayers for his victory).’
    • Interestingly, in explaining this verse, Rashi chooses to explain the non-traditional method first. Perhaps because ready or not, one does not push off fighting evil.
    • Tosefos explains the need to pray before going to war based on the verse [Iyov 36:19] היערך שועך לא בצר. It is interesting that Tosefos does not choose to use the example of Yaakov Aveinu who prior to going to (potential) war with Eisav prayed [Beraishis 32:11] קטנתי. Perhaps because Yaakov was praying to be saved from war with his brother – but when fighting Amalek (evil), we should not pray to avoid war, but to be victorious.
  • משוקדים – Almond Shaped [Shemos 25:34] ובמנרה ארבעה גבעים משקדים כפתריה ופרחיה – the verse can be read by rendering the pause after the word גבעים, rendering the meaning ‘and the Menorah has four (4) goblets (on the trunk), [the Menorah’s] knobs and flowers were almond shaped.’ It can also be read with the pause after the word משקדים, rendering the meaning ‘and the Menorah has four (4) almond shaped goblets (on the trunk), [with] its knobs and flowers.’
  • וקם – And rise up / Resurrect [Devarim 31:16] ויאמר ה’ אל משה הנך שכב עם אבתיך וקם העם הזה… – the verse can be read by rendering the pause after the word אבתיך, rendering the meaning ‘And G‑d Almighty said to Moshe, you are about to lay down with your fathers, and the nation will rise up…’ It can also be read with the pause after the word וקם, rendering the meaning ‘And G‑d Almighty said to Moshe, you are about to lay down with your fathers and you will be resurrected [along with] this nation.’
    • Interestingly, in this verse too, Rashi chooses to explain the non-traditional method first. Perhaps because it is the method which results in a positive interpretation of the verse.

It is important to note that these interpretations are not mutually exclusive, but that the verses are written deliberately vague to allow for both interpretations – as both are equally valid. We know this from the Gem. Sanhedrin 90b which uses the non-traditional method of reading the verse וקם as proof that the Resurrection of the Dead is a Torah based concept – which means that the ambiguity is not a mistake, but a source for a lesson to be derived.

This Gemara is repeated in the Gemara Bavli Yoma 52b, but in a different order than that which appears in the Yerushalmi, or for that matter, different than the order of the verses; namely, שאת, משקדים, מחר, ארור, וקם. Tosefos comments on this discrepancy – but provides no answer.

Tosefos discusses other possible verses which one might think should be included in this list in multiple locations: Tosefos לכתוב Pesaĉim 21b, Tosefos קרי Bava Metziya 21a, Tosefos או Ĉulin 114b. But in those locations, he does not explain the difference in order.

Tosefos מאי Avoda Zara 35a provides a mnemonic to explain the order ממ”ש א”ו – why his commentary on Avoda Zara provides the mnemonic we can understand, since that is where the Mishna that brought up the conversation is located. But why provide a mnemonic that doesn’t correspond to the order in either the Gemara Bavli or Yerushalmi.

Anyway, if you ever need to distract someone from a line of questioning, hopefully you now have enough material to do so.

[26] a play on the word לפניהם which means before them. But if translated literally, it means to their interior.

[27] The Arizal, who lived after the SMG, has announced that the time to keep the secrets hidden has ended, and now it is ‘a Mitzva to reveal this wisdom’. (Tanya, Igeres Hakodesh 26)

[28] It is curious that the Gemara uses the term – בית הכנסת, which is the term for a Shul, not a house of study. It has only recently become the custom to use those interchangeably, and in the times of the Gemara studying in the Shul was not done. I have not located a commentary who comments on this.

There are several linguistic differences between the SMG’s quote and the version of the Gemara we have before us. The version we have reads: אמר ר’ יוחנן ברית כרותה היא היגע תלמודו בבית הכנסת לא במהרה הוא משכח. While the SMG quotes:  היגע בתלמודו בבית הכנסת ומשמיע קולו שתהא ערוכה ושמורה לא במהרה הוא משכח.

The word היגע can mean ‘one who toils’ or it can mean ‘one who reaches’. Much of the Gemara prior to that is devoted to discussing the preparatory aspect of davening. Accordingly, perhaps the Gemara here is continuing that by stating, ‘one who reaches the shul with his learning (meaning he had studied in advance of davening, and still has what he studied on his mind) will not quickly forget.’ The SMG adds further, that while in davening, he allows ‘his voice to be heard [praying that what he learned should be] set in order, and guarded will not quickly forget’ – meaning that although he doesn’t allow time for the studying to transfer from short-term to long-term memory, the act of praying out-loud will preserve his studies and grant him recall.

This would explain the usage of the term – בית הכנסת.

[29] The Yerushalmi adds two other mnemonic aids: to study from a book and learn the reasoning behind rulings.

[30] The SMG is commenting on the verse heuristically that the service of one’s enemies is a reference to the enemies of the service of G‑d Almighty, which makes the meaning of the verse, ‘since you didn’t serve G‑d Almighty when there was Joy etc., [then when there isn’t joy] you will [continue] to serve your enemies.’

[31] The Torah describes something called a זר, which Rashi translates as something like a crown placed on top of it. For a full discussion on the construction of these objects see comments on positive Mitzva 163. Rabbi Yoĉanan explains why the Torah uses the term זר to mean finial (a type of crown). He derived from there a play on words since the word זֵר (with a Tzayray) is spelled the same as the Hebrew word זָר (with a Kamatz) stranger. Based on the verse in Mishley 15:7 concerning fools being strangers to wisdom. If one merits, one’s Torah studies become a crown, and if one doesn’t, then Torah can, G‑d Almighty forbid, become like a stranger to him.

While Rabbi Yoĉanan’s explanation provides for the usage with regard to the Aron, I haven’t found an explanation as to the usage with regard to the altar and table. I would therefore suggest a more etymological approach; the word זר in this instance is actually close to the word זרע – sowing, and we find another example of the word for sowing without the letter ע utilized in Mal’aĉi 2:3 וזריתי. In the era of the construction of the Mishkan, crowns were not shaped in the fashion that has come to be iconic in European Middle Ages – that is a bunch of triangles, with the points all facing upward, attached in a circlet. Crowns used to be far more like diadems, in which a circlet was made, perhaps inset with inscriptions, designs or precious stones. To ensure the ‘crown’ on these three (3) objects were designed more like what we imagine it to be like today, the word for sowing was used. Sowing involves planting the seeds in holes spread periodically and evenly along a row. The crowns here were designed like an upside-down utensil used to make protrusions in the ground ideal for sowing – with pointed protrusions being spread periodically and evenly along the circumference of the crown.

[32] Unlike by the Aron and the Mizbayach, the finial for the Shulchan is mentioned twice each in both its instruction and construction. Perhaps a hint at the two royal dynasties – Shaul’s and Dovid’s.

[33] Who will use the ruling as an excuse not to study. Perhaps this is also why the SMG does not quote this verse as the source for the Mitzva. Rava though argued that one should publicize this ruling even in front of the ignorant so that they may have the opportunity to fulfil the Mitzva by reciting שמע.

The actual Halaĉa though follows the third opinion of Rabbi Ami who stated that the minimum learning requirement is one chapter (or Perek can mean section) in the morning and one in the evening.

[34] תגא is a play on words, it lit. means crown, but it is also a reference to the serif found on the tops of certain letters in the Torah. Rabbi Akiva was known to derive bushels of Halaĉos from these (see footnotes above regarding Moshe visiting the future). Rabbi Akiva is also one of the pivotal sages who kept the Torah alive through one of the most difficult ages we had ever experienced – the destruction of the Mikdash, expulsion from Israel, cessation of Semicha, and the disbanding of the Sanhedrin to name a few of the tragedies he guided the people through. Thus, the Mishna could be read as ‘One who uses the teachings of Rabbi Akiva’ just as easily as ‘One who uses the Crown of Torah’. This play on words explains Reish Lakish’s comment following.

[35] Rabbi Tarfon was so wealthy he had fieldhands who had never even seen him. He was once accosted in a field by a watchman who didn’t know he had caught the great Rabbi (and presumably the owner of the field). The watchman trussed him up in a sack and was going to throw the alleged trespasser into the river to die. Rabbi Tarfon exclaimed ‘Woe is Tarfon!’ – which made the watchman realize who he’d caught, whereupon he dropped the sage and ran for his life.

[i] Devarim 11:19

[ii] Gem. Sotah 21a

[iii] Devarim 4:9

[iv] Devarim 6:7

[v] Melaĉim II 2:3

[vi] Devarim 33:4

[vii] Gem. Sukkah 42a

[viii] Gem. Kiddushin 30a

[ix] Devarim 5:1

[x] Gem. Nedarim 37a

[xi] Devarim 4:5

[xii] Mishley 23:23

[xiii] Yer. Nedarim 4:3

[xiv] Tosefos גוזרי Gem. Kesuvos 105a and Tosefos מה Gem. Beĉoros 29a

[xv] Gem. Kesuvos 106a

[xvi] #178, also, Gem. Baba Basra 8b and Vayikra Rabba Parshas Emor Chapter 30 and Rambam laws of the gifts to the poor chapter 7 law 11

[xvii] Yirmiyahu 30:20

[xviii] Yehoshua 1:8

[xix] Gem. Yoma 35b

[xx] Shemos 24:8

[xxi] Vayikra 26:25

[xxii] Gem. Sota 21a

[xxiii] Gem. Kiddushin 30a

[xxiv] Mishley 22:6

[xxv] Gem. Kesuvos 50a

[xxvi] Pirkey Avos 5:26

[xxvii] Gem. Kiddushin 30a

[xxviii] Tosefos בלולה Gem. Sanhedrin 24a

[xxix] Gem. Sota 21b

[xxx] Gem. Shabbos 119b

[xxxi] Gem. Bava Basra 21a

[xxxii] Gem. Sanhedrin 7a

[xxxiii] Gem. Pesaĉim 50b

[xxxiv] Pirkey Avos 2:5

[xxxv] Mishley 30:32

[xxxvi] Gem. Beraĉos 63b

[xxxvii] Gem. Shabbos 83b & Gem. Gittin 57b

[xxxviii] Bamidbar 19:14

[xxxix] Koheless 2:9

[xl] Gem. Beraĉos 6b

[xli] Hoshay’a 11:10

[xlii] Gem. Kiddushin 30b

[xliii] Yer. Pay’uh 1:1

[xliv] Yer. Avoda Zara 2:7

[xlv] Shemos 21:1

[xlvi] Yer. Beraĉos 5:1

[xlvii] Mishley 11:2

[xlviii] Eiĉa 2:19

[xlix] Pirkey Avos 4:11

[l] Devarim 28:47-48

[li] Gem. Yoma 72b

[lii] Shemos 25:11

[liii] Shemos 30:3

[liv] Shemos 25:24

[lv] Devarim 33:4

[lvi] Mishley 8:15

[lvii] Gem. Horayos 13a

[lviii] Mishley 3:15

[lix] Gem. Menaĉos 99b

[lx] Yehoshua 1:8

[lxi] Gem. Nedarim 62a

[lxii] Yeĉezkel 7:22

[lxiii] Daniel 5:30

[lxiv] Gem. Megillah 28b

[lxv] Pirkey Avos 1:13

[lxvi] Gem. Nedarim 62a

[lxvii] Melaĉim I 18:12

[lxviii] Ezra 7:24

[lxix] Gem. Yoma 72b

[lxx] Devarim 10:1

[lxxi] Shemos 25:10

AMUDAY SHLOMO

[α] [Maharshal quotes Rashi regarding woman who are rewarded for giving permission and sending their husbands to study, and then brings the verse[i] ושננתם לבניך – teach your sons, and asks, why does the verse add לבניך, if the meaning of ושננתם was that the words of Torah need to be familiar[1] in your mouth, then the Torah doesn’t need the word לבניך. So, obviously, the word ושננתם means to teach. In which case, the verse ולמדתם אתם את בניכם is extraneous, that can be answered from the Gemara which excludes daughters from the obligation [the requirement to teach]. [Since, even if for some reason the message needed to be repeated, the Torah could have said, ‘teach them’ instead of ‘teach your [male] children’ – the words את בניכם seem[2] to be otherwise redundant.]

[β] Maharshal notes that the Tur cites the opposite, that the written Torah should be taught freely. Accordingly, Maharshal rules that it is appropriate to teach all Torah for free – whether the written or oral.

[γ] Maharshal notes that notwithstanding Tosefos’s comment that Talmud Bavli is a compendium containing all three (3) – מקרא, משנה & תלמוד, [and thus its study satisfies the requirement noted in Gemara] nevertheless we have established (as part of שחרית) to recite the Parshas[ii] תמיד [which is a section of the written Torah – מקרא], the Mishna[iii] איזהו מקומן, and the rules of Rabbi Yishmael[iv] [on how to derive Halaĉa from the Torah – which is a section of גמרא].

[δ] Maharshal quotes Rashi ‘one who debases himself to learn’ is one who talks to his teacher about all his doubts, even though there are some [doubts] for which his friends would taunt him [for having].

[ε] Maharshal notes the next two words of the verse כאריה ישאג are added in the correct version of the SMG – and the point [of the SMG] is actually drawn[3] from the end of the verse, which states ויחרדו בנים מים. Since it is a Mitzvah [to study] therefore [running] is permitted even on Shabbos.

[ζ] He would lecture every Shabbos, and the lectures would include laws and difficult topics which the majority of the audience would not have ready with the materials covered, or be able to quote from their teachers anything relevant after a while [the great sage Abaye’s discussion was probably so ranged and touched on so many topics that after setting forth the initial discussion, probably everyone would be completely lost], which is why their main reward was running to secure a place. [As for Rava’s comment, his lectures were presumably extremely deep, requiring] great effort and thought to understand the reasoning behind the topics.

[η] All this was said in the Yerushalmi, the Maharam though did not mention this, but this work adds based on the verse ערוכה בכל ושמורה, which is the verse from which the Gemara derives its teaching that one should not learn silently but rather it should be set out through the two hundred and forty-eight (248) limbs of the person[4]. And based on this verse, the book adds that he will not forget. The author is combining the words of the Yerushalmi with the Gemara. But in that case the statement of ‘anyone who causes his voice to be heard’ is superfluous, and in some of the exacting versions this statement is not there. The Rambam though does include that statement since he didn’t previously mention it. As to why the Yerushalmi didn’t mention it, that is why the Rambam changed the language and wrote his teaching according to the terminology of the Gemara there. And there was a student who was mistaken, and he edited based on what the Rambam wrote.

[θ] [the prohibition against using the Crown of Torah for personal gain applies] even to a teacher with his student [e.g., knowing his student would do anything for his teacher], the teacher could impose menial requests on the student who would be happy to perform them]. However, a Rav is prohibited from withholding שימוש – apprenticeship from the student, based on the verse[v] למס מרעהו חסד [based on which Rabbi Ĉiya bar Abba said in the name of Rabbi Yoĉanan[vi] anyone who prevents his student from apprenticing is as if he is withholding kindness.]

[ι] The SMG provides proof [that the masses must perform the work for the Talmud Ĉoĉom] from the change in tense in the verse, one verse implies that Moshe Rabeinu himself was commanded to make the Aron, and the other verse implies the regular Jewish people were commanded to do so.

Another way of looking at this – through דרש – is that just like the regular people were commanded to make the Aron out of wood, wood having the property of each tree supporting the growth of the others[5], so too regular people have to support the Talmud Ĉoĉom who is compared to the Aron [because he houses within him the Torah].

[1] As is indeed the obligation – the words of Torah need to be familiar and well known to oneself, and one’s students / children. How else would they know what to do? In which case the logical leap that the second verse ולמדתם comes to exclude one from teaching daughters is not extra because it provides the same obligation to teach, but because the word ושננתם contains both the obligation to teach (because of the word לבניך added) and the obligation to be familiar with the subject matter by means of review.

[2] Although we do not necessarily derive Halaĉa from the word את, it would seem to me that its usage here could come to include daughters.

[3] The verse states as follows: אחרי ה’ ילכו כאריה ישאג, כי הוא ישאג ויחרדו בנים מים. Rashi renders this as a prophecy concerning the ingathering of the exiles currently under way and he states that once again, G‑d Almighty will roar like a lion that they should leave their exile behind and follow him – and when he roars, the exiles will return from the west. (The roaring of a lion is compared to G‑d Almighty issuing prophecy in Amos 3:8 אריה שאג מי לא יירא ה’ י’ דבר מי לא ינבא Who doesn’t fear when a lion roars, and when G‑d Almighty speaks who will not prophecy?)

Accordingly, our verse can be understood, since G‑d Almighty has communicated (roared) his Mitzvos to us [כי הוא ישאג], the children will hasten to return [even] from the west [ויחרדו בנים מים]. (The term חרדה is typically associated with regret, as from the example in Beraishis 27:33 ויחרד יצחק חרדה גדלה עד מאד, but it can also be associated with the term for zealousness as in Yeshayahu 66:2 אל עני ונכה רוח וחרד על דברי and in Shmuel I 16:4 ויחרדו זקני העיר לקראתו.)

[4] Which is only possible by sound – sound causes the entire body to vibrate and thus speaking words of Torah effects the entire body.

[5] Modern science has termed this the mycorrhizal network in which trees can share resources one with the other. Maharshal wrote this nearly 500 years ago in such a matter-of-fact tone, as this scientifically studied phenomenon was obvious to anyone who had studied Torah.

[i] Devarim 6:7

[ii] Vayikra 6:1

[iii] Zevaĉim Chapter 5

[iv] Toras Kohanim – start of Parshas Vayikra

[v] Iyov 6:14

[vi] Gem. Kesuvos 96a

RASHI

Interestingly, Rashi on the verse in Devarim ולמדתם אתם את בניכם does not quote the start of the verse [as we know, even the headers in Rashi provide insight into the lessons taught] but focuses on the next two words – לדבר בם – from which he derives an obligation to teach the child to speak by means of using verses in the Torah as subject matter.

[This doesn’t contradict the obligation to teach the child, rather it extends the obligation that even in mundane aspects, such as learning to talk, one must teach the child through the medium of Torah by using Torah verses.]

On the verse in ושננתם לבניך 

to your sons: These are your disciples. We find everywhere that disciples are termed ‘sons’, as it says in the verse[i] בנים אתם לה’ אלקיכם, and it says[1] in the verse[ii]  ויצאו בני הנביאים אשר בית אל.[2] So too, we find that king Ĉizkiyahu taught Torah to the whole nation and called them children, as it says in the verse[iii] בני עתה אל תשלו.

And[iv] just as disciples are called ‘children,’ as it is said בנים אתם לה’ אלקיכם so too, the teacher is called ‘father,’ as Elisha called[v] his teacher Eliyahu אבי אבי רכב ישראל ופרשיו.[3]

Interestingly; Rashi learns simply, without even asking the question – that students are the actual children of the teacher, and therefore, Rashi takes it a step further in that the teacher is the father [parent] of the student.

—

We find something similar with regard to Moshe Rabeinu and Aharon Hakohen’s children. In Bamidbar, where Hashem counts the Jewish people, but instructs Moshe to count the Levi’im separately, the Torah inserts a summary of who the children of Aharon were. The verse states[vi] ואלה תולדת אהרן ומשה, ביום דבר ה’ את משה בהר סיני – and then the Torah enumerates only the children of Aharon.

Rashi comments based on the Gemara[vii] [Rabbi Shmuel bar Naĉmayni said in the name of Rabbi Yonason] anyone who teaches someone else’s child Torah, is considered as if the student was his own child. And this is why the Torah provides the timeline of ביום דבר ה’ את משה בהר סיני since it was when he taught them that they became his children.

[1] Unlike the SMG who quotes the same verse, and includes the first word of the verse, Rashi skips that word. Perhaps because that word is rendered in the male grammatical term and Rashi again is repudiating the notion that the Mitzva does not apply to daughters – which is not surprising given the level of scholarship his own daughters attained.

[2] Perhaps out of all the times that the words בני הנביאים appear in Tanaĉ, this verse is chosen, because here in talking to Elisha they term Eliyahu as ‘your master’ and later, as Rashi notes, Elisha calls him ‘Father’ – which would imply that the only reason Elisha alone called him father, as opposed to the other prophets was because he was not their teacher.

[3] Strangely, Rashi here comments in Aramaic only, and translates “Father! Father!” as “Rabbi! Rabbi!” – perhaps providing insight into the history of the term Rabbi as being the title of one’s teacher, or father.

[i] Devarim 14:1

[ii] Melaĉim II 2:3

[iii] Divrei Hayamim II 29:11

[iv] Sifrei 6:7

[v] Melaĉim II 2:12

[vi] Bamidbar 3:1-2

[vii] Gem. Sanhedrin 19b

Discussion by SMS

See Discussion on the obligations of Women to Study and Teach Torah – LINK PENDING

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