Studio della Torà (Talmud Torà) — Rambam

Studio della Torà (Talmud Torà)

Studio della Torà (Talmud Torà) — Rambam su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִים מִתַּלְמוּד תּוֹרָה. אֲבָל קָטָן אָבִיו חַיָּב לְלַמְּדוֹ תּוֹרָה שֶׁנֶּאֱמַר (דברים יא יט) "וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם". וְאֵין הָאִשָּׁה חַיֶּבֶת לְלַמֵּד אֶת בְּנָהּ. שֶׁכָּל הַחַיָּב לִלְמֹד חַיָּב לְלַמֵּד:Women, 29b derives this concept from the use of the term bineichem - implying one's male offspring - in Deuteronomy 11:19, the verse which commands us to teach Torah to our children. Since others are not obligated to teach women, they are not obligated to study themselves.Shulchan Aruch HaRav (Hilchot Talmud Torah 1:14) quotes this law, but also states that women are obligated to study the laws pertaining to all the mitzvot that they are required to fulfill. (See also Agur, Hilchot Tefillah 2; Sefer Mitzvot Katan, Introduction; and Sefer Chassidim 313.) This includes a large number of mitzvot - e.g., Shabbat, Niddah, and Kashrut - to the extent that many men would be proud if their Torah knowledge encompassed these areas. Furthermore, women are also obligated to perform "spiritual" mitzvot - e.g., to love God, fear Him, and believe in Him. Thus, they must also study those aspects of Torah which relate to these commandments. See also Halachah 13 and its commentary. slaves, 28a states that a person is forbidden to teach Torah to his slaves. and minors. The authoritative Oxford manuscript of the Mishneh Torah indeed omits it. are free from the obligation of Torah study. Nevertheless, a father is obligated (Positive Commandment 11) and Sefer HaChinuch (Mitzvah 419) count this as one of the 613 mitzvot of the Torah. to teach his son Torah 29a also mentions a Rabbinic obligation to train one's children in the performance of mitzvot. The Rambam mentions this obligation with regard to many of the particular mitzvot - e.g., Hilchot Chametz U'Matzah 6:10, Hilchot Sukkah 6:1 and also with regard to the responsibilities of a guardian, Hilchot Nachalot 11:10. while he is a minor, as [Deuteronomy 11:19] states: "And you shall teach them to your sons to speak about them."A, ibid.). Nevertheless, he begins his description of the mitzvah with the obligation to teach one's sons, since that is explicitly mentioned in the Torah.It must be noted that Sefer HaMitzvot (ibid.) derives this mitzvah from a different verse, Deuteronomy 6:7, "And you shall teach them to your sons..."[Homiletically, it is possible to explain that the reason the Torah mentions the commandment to study Torah with regard only to children is to teach us that we must apply ourselves to Torah study with the openness and simple faith of young children.] woman is not obligated to teach her son,), she is obligated to train him in the performance of mitzvot. for only those who are obligated to learn are obligated to teach., ibid. However, Sefer HaChinuch (ibid.) writes:Nevertheless, it is fitting that a woman endeavor that her children not be of the common people. Even though she is not commanded, she will receive a good reward for her efforts.

כְּשֵׁם שֶׁחַיָּב אָדָם לְלַמֵּד אֶת בְּנוֹ כָּךְ הוּא חַיָּב לְלַמֵּד אֶת בֶּן בְּנוֹ שֶׁנֶּאֱמַר (דברים ד ט) "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ". וְלֹא בְּנוֹ וּבֶן בְּנוֹ בִּלְבַד אֶלָּא מִצְוָה עַל כָּל חָכָם וְחָכָם מִיִּשְׂרָאֵל לְלַמֵּד אֶת כָּל הַתַּלְמִידִים אַף עַל פִּי שֶׁאֵינָן בָּנָיו. שֶׁנֶּאֱמַר (דברים ו ז) "וְשִׁנַּנְתָּם לְבָנֶיךָ" מִפִּי הַשְּׁמוּעָה לָמְדוּ בָּנֶיךָ אֵלּוּ תַּלְמִידֶיךָ שֶׁהַתַּלְמִידִים קְרוּיִין בָּנִים שֶׁנֶּאֱמַר (מלכים ב ב ג) "וַיֵּצְאוּ בְנֵי הַנְּבִיאִים". אִם כֵּן לָמָּה נִצְטַוָּה עַל בְּנוֹ וְעַל בֶּן בְּנוֹ. לְהַקְדִּים בְּנוֹ לְבֶן בְּנוֹ וּבֶן בְּנוֹ לְבֶן חֲבֵרוֹ:Just as a person is obligated to teach his son, so, too, is he obligated to teach his grandson,). as [Deuteronomy 4:9] commands: "And you shall teach them to your sons and your grandsons."[Furthermore, 30a praises the grandfather of Zevulun ben Dan for teaching him "the written law, the Mishnah, the Talmud, halachot, and aggadot." this charge is not confined] to one's children and grandchildren alone. Rather, it is a mitzvah for each and every wise man (Hilchot Talmud Torah, Kuntres Acharon 1) states that this applies only to an individual who merits this description. Even a student of Torah is not bound by this obligation until he attains a sufficient degree of knowledge himself. to teach all students, even though they are not his children, as [Deuteronomy 6:7] states: "And you shall teach them to your sons..." The oral tradition. The Hebrew, mipi hash’mua, refers to a halachah transmitted by Moses from Mount Sinai for which an allusion can be found in the written law (Yad Malachi). explains: "Your sons," these are your students, for students are also called sons, as [II Kings 2:3] states: "And the sons of the prophets went forth."If, 12) relates how Elisha called his teacher, Elijah, "Father, Father." Sanhedrin 68a relates that Rabbi Akiva used the same expression to refer to his teacher, Rabbi Eliezar ben Horkanus.The Rambam's words are quoted from the Sifre. Similarly, Sanhedrin 19b relates, "Whoever teaches his colleague's son Torah is considered as if he sired him."Note Hilchot Yesodei HaTorah 7:5, where the Rambam defines more precisely his understanding of the term, "the sons of the prophets." so, why do the commandments [explicitly mention] one's son and grandson? To grant precedence to one's son over one's grandson, and one's grandson over the son of a colleague. questions whether one is obligated to give precedence to one's other descendants over people at large. However, the Siftei Cohen (Yoreh De'ah 245:1) and Shulchan Aruch HaRav (Hilchot Talmud Torah 1:8) accept that principle.

וְחַיָּב לִשְׂכֹּר מְלַמֵּד לִבְנוֹ לְלַמְּדוֹ. וְאֵינוֹ חַיָּב לְלַמֵּד בֶּן חֲבֵרוֹ אֶלָּא בְּחִנָּם. מִי שֶׁלֹּא לִמְּדוֹ אָבִיו חַיָּב לְלַמֵּד אֶת עַצְמוֹ כְּשֶׁיַּכִּיר שֶׁנֶּאֱמַר (דברים ה א) "וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם". וְכֵן אַתָּה מוֹצֵא בְּכָל מָקוֹם שֶׁהַתַּלְמוּד קוֹדֵם לַמַּעֲשֶׂה מִפְּנֵי שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה וְאֵין הַמַּעֲשֶׂה מֵבִיא לִידֵי תַּלְמוּד:Also,, this sentence is included in the previous halachah. one is obligated to hire a teacher for one's son, questions the source for this ruling. He quotes Rav Yosef Kolon, who explains that since we find that the teachers of children are allowed to charge for their services (Halachah 7), it is obvious that the fathers are required to pay them. Others explain that since the obligation is placed upon a father's person, we may assume that it extends to his financial resources as well.Since a person is obligated to pay for his children's studies, he cannot deduct those costs from the tithe he is required to give to charity. Nevertheless, there is no need to stint in fulfilling this obligation. Beitzah 16a relates that a person's income for the entire year is fixed, with the exception of the money he spends to prepare for the Sabbaths and festivals, and that spent in teaching his sons Torah. With regard to these matters, if he spends more, he will be granted more, and if he spends less, he will be granted less.In addition, once children pass the age of six, the cost of their living expenses can be deducted from one's tithes if their time is being devoted to Torah study (Hilchot Matnot Ani'im 10:16).The commentaries question whether the obligation to pay for a teacher applies to one's grandson as well. The Maharshal and the Siftei Cohen (ibid.) impose such a requirement, while the Radbaz frees one of the obligation. while one is not required to undertake any expense to teach a colleague's son. 163:3; Shulchan Aruch HaRav, Hilchot Talmud Torah 1:3.)A person who was not instructed by his father is obligated to arrange for his own instruction when he can understand, (Piskei Dinim) notes that the Rambam does not state "when he matures and can understand," and questions whether, in this unique instance, the Torah has placed an obligation on a minor. as [Deuteronomy 5:1] states: "And you shall study them and take heed to perform them."Similarly, in every place, one finds that study takes precedence over deed, 40b relates that:Rabbi Tarfon and the elders were dining in the loft of Bet Nitzah in Lod. This question was asked before them: Is study greater or is deed greater?Rabbi Tarfon replied: "Deed is greater."Rabbi Akiva replied: "Study is greater."All of them replied: "Study is greater..." for study brings about deed., Kiddushin, ibid.) for, unless he studies, he will never be able to perform the mitzvot properly. However, deed does not bring about study.

הָיָה הוּא רוֹצֶה לִלְמֹד תּוֹרָה וְיֵשׁ לוֹ בֵּן לִלְמֹד תּוֹרָה הוּא קוֹדֵם לִבְנוֹ. וְאִם הָיָה בְּנוֹ נָבוֹן וּמַשְׂכִּיל לְהָבִין מַה שֶּׁיִּלְמֹד יוֹתֵר מִמֶּנּוּ בְּנוֹ קוֹדֵם. וְאַף עַל פִּי שֶׁבְּנוֹ קוֹדֵם לֹא יִבָּטֵל הוּא. שֶׁכְּשֵׁם שֶׁמִּצְוָה עָלָיו לְלַמֵּד אֶת בְּנוֹ כָּךְ הוּא מְצֻוֶּה לְלַמֵּד עַצְמוֹ:If a person wants to study Torah and he has a son whom he should teach Torah, his [study] takes priority over [that of] his son. 29b relates that Rav Acha bar Ya'akov sent his son to study under Abbaye's tutelage. When his son returned, he saw that the son had not mastered his subject matter. Rav Acha told him, "Remain here, and I will go study."Shulchan Aruch HaRav (Hilchot Talmud Torah, Kuntres Acharon 1) limits this license, noting that a father has no right to ignore his son's Torah education entirely, regardless of his own ability for advancement. Rather, this applies after the son has gained a basis of Torah knowledge and seeks to continue his studies. If his son is wiser and a more creative thinker and thus capable of understanding what he studies more than he [himself] is, his son is given priority. 1:7).Even though his son is granted priority, he should not neglect [his own studies]. For just as he is commanded to teach his son, he is commanded to teach himself.).

לְעוֹלָם יִלְמֹד אָדָם תּוֹרָה וְאַחַר כָּךְ יִשָּׂא אִשָּׁה שֶׁאִם נָשָׂא אִשָּׁה תְּחִלָּה אֵין דַּעְתּוֹ פְּנוּיָה לִלְמֹד. וְאִם הָיָה יִצְרוֹ מִתְגַּבֵּר עָלָיו עַד שֶׁנִּמְצָא שֶׁאֵין לִבּוֹ פָּנוּי יִשָּׂא וְאַחַר כָּךְ יִלְמֹד תּוֹרָה:A person should always 5:22, suggests for marriage, Merchevet HaMishneh) study Torah and, afterwards, marry. 15:2-3, the Rambam writes that the mitzvah of studying Torah is sufficient cause to postpone the mitzvah of having children. Furthermore, even if one's desire to study is so great that one never marries, it is not considered a sin. If he marries first, his mind will not be free for study. 29b). However, if his natural inclination overcomes him to the extent that his mind is not free, 29a teaches: "The thoughts of sin are more severe than sin itself." he should marry, and then study Torah. 3:1,2).

Mishneh Torah, Torah Study.1