Mishneh Torah, Torah Study 1

Sugya Map

• Issue: Defining the chiyuv d'Oraita (Torah obligation) of Torah study, specifically the petur (exemption) of women, slaves, and minors.
• Nafka Mina: This foundational declaration impacts personal obligation, a father's chiyuv chinuch, and the ma'aleh (superiority) of performing a commanded mitzvah (המצווה ועושה) versus an uncommanded one.
• Primary Sources: Devarim 11:19¹, Kiddushin 29b², Mishneh Torah, Hilchot Talmud Torah 1:1.

Text Snapshot

"נשים ועבדים וקטנים פטורים מתלמוד תורה."³

• Dikduk/Leshon: The term "פטורים" (exempt) is crucial; it signifies a lack of chiyuv (obligation), not a prohibition. "תלמוד תורה" refers to the comprehensive mitzvah of Torah study itself. The inclusion of "קטנים" (minors) is notable, as some authoritative manuscripts omit it, considering their exemption self-evident.

Readings

Seder Mishnah's Query

The Seder Mishnah⁴ highlights the Gemara in Kiddushin 29b, which derives the female exemption from "ולמדתם את בניכם" (Devarim 11:19), implying "בניכם ולא בנותיכם" (your sons, not your daughters). It then subtly raises a tension by noting a Yerushalmi (cited later by Rambam himself⁵) that applies this pasuk to Kriyat Shema, not Talmud Torah.

Steinsaltz's Clarification

Rabbi Adin Steinsaltz⁶ reinforces the Bavli's derivation for women's exemption from this verse. For slaves, he adds that beyond their general exemption from mitzvot nashim (mitzvot women are exempt from), there's an explicit issur (prohibition) for an owner to teach his slave Torah⁷.

Friction

The Yerushalmi Conundrum

The most salient kushya is the Seder Mishnah's observation: if the Rambam uses Devarim 11:19 as the source for women's exemption from Talmud Torah, how does he reconcile this with a Yerushalmi (which he apparently accepts elsewhere) that applies the same pasuk to Kriyat Shema?

Bavli's Primacy

The terutz lies in the Rambam's adherence to the Bavli's explicit derivation in Kiddushin 29b, which clearly employs "בניכם ולא בנותיכם" for Talmud Torah. While the Yerushalmi may offer an alternative interpretation for Kriyat Shema, the Bavli's ruling for Talmud Torah remains normative for Halacha l'Maaseh for the Rambam, particularly when it is the specific subject at hand.

Intertext

• Kiddushin 29b: "אב חייב ללמד את בנו תורה... ולמדתם אותם את בניכם – בניכם ולא בנותיכם."⁸
• Devarim 11:19: "וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ."⁹

Psak/Practice

This Halacha is foundational for the meta-psak regarding women's Torah study. While women are p'tur from the general chiyuv of Talmud Torah, they are obligated to learn halachot ha'tzrichot lah (laws relevant to their mitzvah observance)¹⁰. Their study, though meritorious, falls under "אינו מצווה ועושה" (one who performs without being commanded), influencing the nature of the reward.

Takeaway

The Rambam's opening declaration, grounded in the Bavli's interpretation of Devarim 11:19, establishes a core halachic distinction in the chiyuv of Torah study, setting the stage for nuanced discussions on obligation and merit.

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1. Devarim 11:19
2. Kiddushin 29b
3. Mishneh Torah, Hilchot Talmud Torah 1:1
4. Seder Mishnah, Hilchot Talmud Torah 1:1 s.v. נשים ועבדים וקטנים
5. Mishneh Torah, Hilchot Kriyat Shema 1:1
6. Steinsaltz, Hilchot Talmud Torah 1:1 s.v. נשים ועבדים פטורים מתלמוד תורה
7. Mishneh Torah, Hilchot Avadim 8:18
8. Kiddushin 29b
9. Devarim 11:19
10. Mishneh Torah, Hilchot Talmud Torah 1:13; Shulchan Aruch HaRav, Hilchot Talmud Torah 1:14