Pt2 Torah Study, Marriage, and Parental Obligation: Priorities, Ages, and the Torah as Antidote to the Yetzer Hara (Kiddushin 29b-30b)

This is the second and final part of a two-part series. Part 1 is here; the outline of the series can be found at Part 1.¹

Rav Yehuda citing Shmuel - ideal extent of teaching is like Zevulun ben Dan—his grandfather taught him Bible, Mishnah, Talmud, halakhot, aggadot

עד היכן חייב אדם ללמד את בנו תורה?

אמר רב יהודה, אמר שמואל:

כגון זבולון בן דן,

שלימדו אבי אביו

1. מקרא

2. ומשנה

3. ותלמוד

4. הלכות

5. ואגדות

[...]

§ The Talmud continues its discussion of a father’s obligation to teach his son Torah.

To what extent is a person obligated to teach his son Torah?

Rav Yehuda says that Shmuel says:

One should emulate the education of, for example, Zevulun ben Dan, a contemporary of Shmuel,

whose father’s father taught him

1. Bible,

2. Mishnah,

3. Talmud,

4. halakhot,

5. and aggadot.

[...]

Baraita - Reads “You shall teach…your sons” includes grandsons - Deuteronomy 11:19; 4:9

תניא:

״ולמדתם אתם את בניכם״

ולא בני בניכם.

ומה אני מקיים: ״והודעתם לבניך ולבני בניך״?

לומר לך ש:

כל המלמד את בנו תורה –

מעלה עליו הכתוב כאילו למדו

1. לו

2. ולבנו

3. ולבן בנו,

עד סוף כל הדורות

[...]

taught in a baraita, that

the verse: “And you shall teach them to your sons” (Deuteronomy 11:19),

indicates: But not your sons’ sons

And how do I realize, i.e., understand, the meaning of the verse: “But make them known to your sons and to your sons’ sons” (Deuteronomy 4:9)?

This serves to say to you that

whoever teaches his son Torah --

the verse ascribes him credit as though he taught

1. him,

2. and his son,

3. and his son’s son,

until the end of all generations.

[...]

Baraita - “Your sons” excludes daughters; obligation is to sons and grandsons, not daughters - Deuteronomy 11:19; 4:9

תניא:

״ולמדתם אתם את בניכם״

אין לי אלא בניכם,

בני בניכם מנין?

תלמוד לומר: ״והודעתם לבניך ולבני בניך״.

אם כן מה תלמוד לומר: ״בניכם״?

בניכם ולא בנותיכם.

it is taught in another baraita:

From the verse “And you shall teach them to your sons”

I have derived only that you must teach your sons.

From where do I derive that there is an obligation to teach your sons’ sons?

The verse states: “But make them known to your sons and to your sons’ sons.”

If so, what is the meaning when the verse states: “Your sons” (Deuteronomy 11:19), which implies only sons?

This limitation teaches: Your sons, but not your daughters.

R’ Yehoshua b. Levi - Teaching one’s grandson is as if received at Sinai

אמר רבי יהושע בן לוי:

כל המלמד את בן בנו תורה --

מעלה עליו הכתוב כאילו קבלה מהר סיני

R’ Yehoshua ben Levi says:

Anyone who teaches his son’s son Torah --

the verse ascribes him credit as though he received it from Mount Sinai

Prooftext - Deuteronomy 4:9–10

• שנאמר:

  • ״והודעתם לבניך ולבני בניך״,

• וסמיך ליה:

  • ״יום אשר עמדת לפני ה׳ אלקיך בחרב״.

• as it is stated:

  • “But make them known to your sons and to your sons’ sons,”

• and juxtaposed to it is the phrase in the verse:

  • “The day when you stood before YHWH your God in Horeb” (Deuteronomy 4:10), as Horeb is Mount Sinai.

Anecdotes of R’ Yehoshua ben Levi, R’ Ḥiyya b. Abba and Rabba b. Rav Huna - Prioritize bringing children to study before eating

רבי חייא בר אבא אשכחיה לרבי יהושע בן לוי

דשדי דיסנא ארישיה

וקא ממטי ליה לינוקא לבי כנישתא.

אמר ליה:

מאי כולי האי?

The Talmud relates:

Once R’ Ḥiyya bar Abba encountered R’ Yehoshua ben Levi,

and saw that he had placed an inexpensive covering² on his head

and brought his child to the synagogue to study.

R’ Ḥiyya bar Abba said to him:

What is the reason for all this fuss,

as you are in such a hurry that you do not have time to dress yourself properly?

אמר ליה:

מי זוטר מאי

• דכתיב:

  • ״והודעתם לבניך״

• וסמיך ליה:

  • ״יום אשר עמדת לפני ה׳ אלקיך בחרב״

R’ Yehoshua ben Levi said to him:

Is it insignificant, that which

• is written:

  • “But make them known to your sons,”

• and juxtaposed to it is the phrase in the verse that states:

  • “The day when you stood before YHWH your God in Horeb”

מכאן ואילך --

רבי חייא בר אבא לא טעים אומצא

עד דמקרי לינוקא

ומוספיה

The Talmud comments:

From this moment onward --

R’ Ḥiyya bar Abba would not taste meat [umtza], meaning he would not eat breakfast,

before he had read to his child

and added to the child’s studies from the day before.

רבה בר רב הונא לא טעים אומצא

עד דמייתי לינוקא לבית מדרשא.

Similarly,

Rabba bar Rav Huna would not taste meat

before he had brought his child to the study hall.

Rav Safra citing R’ Yehoshua b. Ḥananya - divide one’s study time into 3—Bible, Mishnah, and Talmud - Deuteronomy 6:7

אמר רב ספרא, משום רבי יהושע בן חנניא:

מאי דכתיב ״ושננתם לבניך״?

אל תקרי ״ושננתם״,

אלא ״ושלשתם״

§ Rav Safra says in the name of R’ Yehoshua ben Ḥananya:

What is the meaning of that which is written: “And you shall teach them diligently [ve-shinantam] to your sons” (Deuteronomy 6:7)?

Do not read this as “ve-shinantam,” with the root shin, nun, nun, which indicates “a repetition”.

Rather, read it as ve-shillashtam, with the root shin, lamed, shin, related to the word “three”, shalosh.

This means that one must study, review, and study again, thereby dividing one’s studies into 3 parts.

לעולם ישלש אדם שנותיו:

1. שליש במקרא,

2. שליש במשנה,

3. שליש בתלמוד.

[...]

In light of this statement, the rabbis said that a person should always divide his years into 3 parts, as follows:

1. 1/3 for Bible,

2. 1/3 for Mishnah,

3. and 1/3 for Talmud.

[...]

Baraita - Torah should be sharp in one’s mouth; answer immediately - Deuteronomy 6:7

תנו רבנן:

״ושננתם״,

שיהו דברי תורה מחודדים בפיך,

שאם ישאל לך אדם דבר --

אל תגמגם ותאמר לו,

אלא אמור לו מיד,

§ A baraita states:

The verse states: “And you shall teach them diligently [ve-shinantam]” (Deuteronomy 6:7).

The root shin, nun, nun, of ve-shinantam should be understood as meaning sharp, i.e., that matters of Torah should be sharp and clear in your mouth,

so that if a person asks you something --

do not stutter (תגמגם) in uncertainty and say an uncertain response to him.

Rather, answer him immediately,

Additional prooftexts - Proverbs 7:3–4; Psalms 127:4–5; 120:4; 45:6

1. שנאמר:

   1. ״אמר לחכמה: אחתי את וגו׳״

2. ואומר:

   1. ״קשרם על אצבעתיך, כתבם על לוח לבך״,

3. ואומר:

   1. ״כחצים ביד גבור, כן בני הנעורים״,

4. ואומר:

   1. ״חצי גבור שנונים״,

5. ואומר:

   1. ״חציך שנונים, עמים תחתיך יפלו״,

6. ואומר:

   1. ״אשרי הגבר אשר מלא את אשפתו מהם, לא יבשו כי ידברו את אויבים בשער״.

1. as it is stated:

   1. “Say to wisdom: You are my sister, and call understanding your kinswoman” (Proverbs 7:4),

   2. which indicates that one should be as knowledgeable in the Torah as in the identity of his sister.

2. And it states:

   1. “Bind them upon your fingers, you shall write them upon the tablet of your heart” (Proverbs 7:3).

3. And it states:

   1. “As arrows in the hand of a mighty man, so are the children of one’s youth” (Psalms 127:4).

4. And it states:

   1. “Sharp arrows of the mighty” (Psalms 120:4).

5. And it states:

   1. “Your arrows are sharp, the peoples fall under you” (Psalms 45:6).

6. And it states:

   1. “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate” (Psalms 127:5).

R’ Ḥiyya b. Abba - Torah debate makes even father/son or Rabbi/student “enemies,” but they end as “beloved”

מאי ״את אויבים בשער״?

אמר רבי חייא בר אבא:

אפילו

• האב ובנו,

• הרב ותלמידו

• שעוסקין בתורה בשער אחד –

  • נעשים אויבים זה את זה.

• ואינם זזים משם

  • עד שנעשים אוהבים זה את זה

The Talmud asks: What is the meaning of the phrase “enemies in the gate” with regard to Torah study?

R’ Ḥiyya bar Abba says:

Even

• a father and his son,

• or a Rabbi and his student,

• who are engaged in Torah together in one gate --

  • become enemies (אויבים) with each other due to the intensity of their studies.

• But they do not leave there

  • until they love (אוהבים) each other³

Prooftext - Numbers 21:14

שנאמר: ״את והב בסופה״,

אל תקרי ״בסופה״

אלא ״בסופה״.

as it is stated in the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of YHWH, Vahev in Suphah [be-Sufa], and the valleys of Arnon” (Numbers 21:14).⁴

Additionally, do not read this as “in Suphah [be-Sufa]”;

rather, read it as “at its end [be-sofa],”

Baraita - Torah as an elixir of life - Deuteronomy 11:18

תנו רבנן:

״ושמתם״

סם תם,

נמשלה תורה כסם חיים.

A baraita states:

“And you shall place [ve-samtem] these words of Mine in your hearts” (Deuteronomy 11:18).

Read this as though it stated sam tam, “a perfect elixir”

The Torah is compared to an elixir of life.

Parable of a father’s healing bandage

משל ל

אדם שהכה את בנו מכה גדולה

והניח לו רטיה על מכתו,

ואמר לו:

בני!

כל זמן שהרטיה זו על מכתך --

1. אכול מה שהנאתך,

2. ושתה מה שהנאתך,

3. ורחוץ בין בחמין בין בצונן

ואין אתה מתיירא.

ואם אתה מעבירה --

הרי היא מעלה נומי.

There is a parable that illustrates this:

A person hit his son with a strong blow

and placed a bandage on his wound.

And he said to him:

My son!

as long as this bandage is on your wound and is healing you --

1. eat what you enjoy

2. and drink what you enjoy,

3. and bathe in either hot water or cold water,

and you do not need to be afraid, as it will heal your wound.

But if you take it off --

the wound will become gangrenous⁵

Interpretation of the parable - God created evil inclination and Torah as its antidote

כך הקדוש ברוך הוא אמר להם לישראל:

בני!

בראתי יצר הרע

ובראתי לו תורה תבלין.

So too God said to Israel:

My children!

I created an evil inclination, which is the wound,

and I created Torah as its antidote.

... Torah study lifts one above evil inclination; without Torah study one is given to it, yet one can rule over it - Genesis 4:7

1. ואם אתם עוסקים בתורה –

   1. אין אתם נמסרים בידו,

   2. שנאמר: ״הלוא אם תיטיב שאת״,

2. ואם אין אתם עוסקין בתורה –

   1. אתם נמסרים בידו,

   2. שנאמר: ״לפתח חטאת רבץ״,

3. ולא עוד אלא שכל משאו ומתנו בך,

   1. שנאמר: ״ואליך תשוקתו״.

4. ואם אתה רוצה --אתה מושל בו,

   1. שנאמר: ״ואתה תמשל בו״.

1. If you are engaged in Torah study --

   1. you will not be given over into the hand of the evil inclination,

   2. as it is stated: “If you do well, shall it not be lifted up?” (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination.

2. And if you do not engage in Torah study --

   1. you are given over to its power,

   2. as it is stated: “Sin crouches at the door” (Genesis 4:7).⁶

3. Moreover, all of the evil inclination’s deliberations will be concerning you,

   1. as it is stated in the same verse: “And to you is its desire.”

4. And if you wish -- you shall rule over it,

   1. as it is stated in the conclusion of the verse: “But you may rule over it” (Genesis 4:7).

Baraita - Evil inclination is called “evil” by its Creator - Genesis 8:21

תנו רבנן:

קשה יצר הרע --

שאפילו יוצרו קראו רע,

שנאמר: ״כי יצר לב האדם רע מנעריו״.

A baraita states:

So difficult is the evil inclination --

that even its Creator calls it evil,

as it is stated: “For the inclination of a man’s heart is evil from his youth” (Genesis 8:21).⁷

1. Unrelated, I recently uploaded a new piece to my Academia page: “Translation of Krauss’s Rules of Transcription of Classical Greek and Latin in Talmudic Literature, by Letter“.

This a substantial revision of this piece of mine, previously uploaded to my Academia page almost 2 years ago: “The Rules of Transcription of Classical Greek to Talmudic Hebrew - Consonants - b, g, c, d, g, z, θ (=theta), k, l, m, n, ξ (=xi)”, v2.2 - 26-Jun-23. See the intro there for a bit more background and technical info.

This is also meant as a kind of case-study in using machine translation for significant out-of-copyright scholarly works.

2. דיסנא.

On scholars wearing a head covering, see Part 1, and my note there.

3. Literally: “becoming lovers (אוהבים) with each other“. This directly parallels the initial situation, of “becoming enemies (אויבים) with each other”.

Note that the Hebrew words for “enemy” and “lover” are phonetically quite similar: OYB / OHB, giving the parallel an especially alliterative quality.

4. Steinsaltz explains this passage:

The word “vahev” is interpreted as related to the word for love, ahava. […]

i.e., at the conclusion of their dispute they are beloved to each other.

For an extensive discussion of this verse elsewhere in the Talmud, see my “Crushed Amorites, Suspended Hailstones, and the Defeat of the Giant Og: Talmudic Accounts of Biblical Triumphs Over Enemies (Berakhot 54a-b)“, section “Hidden Miracles and the Streams of Arnon: The Unseen Salvation of Israel (Numbers 21:14–15)“, where I summarize:

The miracle at the streams of Arnon is derived from the verses in Numbers 21:14–15, referencing the Book of the Wars of YHWH (ספר מלחמת ה׳):

The phrase “Vahev in Sufa” is interpreted as involving two lepers, Et and Hev, who were walking behind the Israelite camp.

The tradition then describes the Amorites as creating caves (נקירתא) and hiding (טשו) in them to ambush the Israelites as they passed.

The Ark of the Covenant, preceding the Israelites, would flatten (ממיך) mountains. It thus caused the hidden Amorites to be crushed to death, their blood flowing into the streams of Arnon.

Et and Hev, the afore-mentioned lepers at the rear of the camp, noticed the blood and informed the rest of the Israelites.

In response, the Israelites praised God with a song, as described in Numbers 21:15, highlighting the miraculous events at the streams where the valley transformed into a mountain.

5. נומי - from Greek.

See Jastrow (modernized):

נוֹמִי

(νομή [nomḗ - “spreading of sores or blisters“], nome, plural: nomae)

corroding sore, ulcer.

• Avodah Zarah 10b:12 - מי שעלתה לו נומי וכ׳ Arukh ed. Kohelet (ed. שעלה … נימא, correct accordingly) - “if one has an ulcer on his foot, shall he have it cut and live, or let it go and die?”

• Bereishit Rabbah 46:10 - עלתה נומי בבשרם וכ׳ (some ed. נמי) - “they have an ulcerating sore …, and the physicians advice circumcision”

• Bereishit Rabbah 46:10 - (play on ונ̇מ̇ל̇ת̇ם, Genesis 17:11) כנ̇ומ̇י היא ת̇ל̇ויה בגוף - “it (the prepuce) is like an eating sore hanging from the body”

• Sifrei Devarim 45:1 - ואם … הרי אתה מעלה נימי (correct accordingly) - “but if you remove it (the plaster), you will cause ulceration”

• Kiddushin 30b:3

• and elsewhere.

6. This verse is cited throughout the Talmud as referring to the yetzer hara.

Compare these pieces of mine:

• “ “Today is Yom Kippur, and several virgins had sex in Neharde’a”: Anecdotes of Sinning on Yom Kippur (Yoma 19b-20a)“, section “Pt2“

• “Four Philosophical Dialogues Between R’ Yehuda Hanasi and the Roman Antoninus (Sanhedrin 91a-b)“, section “From when does the evil inclination dominate a person? (Genesis 4:7)“

7. See the similar statement elsewhere, in my recent “Pt1 The Evil Inclination (‘Yetzer HaRa’) and Human Moral Struggle (Sukkah 52a-b)“, section “R’ Avira / R’ Yehoshua ben Levi - The evil inclination has 7 names (each given by a different biblical figure)“.

Note that the next three sections in this sugya are paralleled in my “Pt2 The Evil Inclination (‘Yetzer HaRa’) and Human Moral Struggle (Sukkah 52a-b)“, I therefore didn’t include them here.