Arukh HaShulchan, Orach Chaim 244:3-9

Sugya Map

• Issue: The nature and scope of the obligation (or prohibition) of Talmud Torah for women.
• Nafka Mina(s): Whether women are permitted/encouraged to learn Torah, particularly Torah She'b'al Peh, beyond basic halakha l'ma'aseh; the father's role in teaching his daughter.
• Primary Sources: Sotah 20a (R. Eliezer's dictum, Ben Azzai's counter), Kiddushin 29a (father's obligation to teach son, not daughter).

Text Snapshot

Arukh HaShulchan, Orach Chaim 244:6: "וכתבו התוספות בשם ר"י דהאי מדרש דלא ילמדו בנותיכם תורה שבעל פה הוא דוקא לא ללמוד לשם ללמוד אלא ללמוד לשם מעשה שאין להם ללמוד לשם מעשה אלא כשיש להם צורך למעשה" (And Tosafot wrote in the name of R. Y. that this midrash that "your daughters should not learn Oral Torah" is specifically not to learn for the sake of learning, but to learn for the sake of practice; they should only learn for the sake of practice when they have a need for practice.)

• Dikduk/Leshon Nuance: The dual use of "ללמוד" (to learn) in "לשם ללמוד" versus "לשם מעשה" highlights the critical distinction in the purpose of study: intrinsic scholarly pursuit vs. practical halachic application.

Readings

• Rambam, Hil. Talmud Torah 1:13: Views women's learning as having reward, but lesser than a man's, and a "minor mitzvah." Critically, he translates R. Eliezer's dictum as a prohibition on the father to teach, not a prohibition on the woman to learn.
• Tosafot, Sotah 20a s.v. "דלא ילמדו": As cited by the Aruch HaShulchan, Tosafot (in the name of R. Y.) limit R. Eliezer's prohibition to Talmud Torah lishma (for its own sake), but permit l'tzorech ma'aseh (for practical application). This is a crucial chiddush that reframes the prohibition.

Friction

• Kushya: How can R. Eliezer's categorical statement ("כאילו מלמדה תפלות" — it is as if he teaches her tiflut) be reconciled with the notion of women receiving schar for learning, and the practical necessity of knowing halakha?
• Terutz: The Aruch HaShulchan, following Tosafot, resolves this by distinguishing between the purpose of study. The prohibition targets Torah lishma, out of concern for tiflut (frivolity/misuse), while Torah l'tzorech ma'aseh is not only permitted but necessary and rewarded.

Intertext

• Sotah 20a: "רבי אליעזר אומר כל המלמד בתו תורה כאילו מלמדה תפלות" (R. Eliezer says: Whoever teaches his daughter Torah, it is as if he teaches her tiflut). This is the foundational Gemara upon which the entire discussion rests.

Psak/Practice

The Aruch HaShulchan's endorsement of Tosafot's distinction establishes a clear halachic basis for women's Torah study directed at practical observance. This forms the bedrock for modern chinuch for girls, where extensive limud halakha and foundational Torah she'bichsav are normative, and advanced learning is encouraged l'tzorech ma'aseh or l'tzorech hora'ah.

Takeaway

The Aruch HaShulchan skillfully synthesizes Rishonim to show that women's Torah study is highly valued when it directly informs practical halachic living, demonstrating a purposive and nuanced approach to Talmud Torah.