Kiddushin, Daf Lammed, Part 2

 

Introduction

The Talmud continues to discuss a father s obligation to teach his son Torah.

 

אמר ריב"ל כל המלמד את בן בנו תורה מעלה עליו הכתוב כאילו קבלה מהר סיני שנאמר והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת לפני ה’ אלהיך בחורב (דברים ד, י)

 

R. Joshua b. Levi said: He who teaches his grandson Torah, the Torah regards him as though he had received it [direct] from Mount Sinai, for it is said; And you shall make them known to your sons and your sons sons which is followed by, the day that you stood before the Lord your God in Horeb (Deuteronomy 4:10).

 

Teaching your grandson Torah is akin to standing at Sinai (Horeb). I never had the merit of studying with either of my grandfathers, but I do hope that I someday have the merit to teach my grandchildren (boys and girls alike).

 

רבי חייא בר אבא אשכחיה לריב"ל דשדי דיסנא ארישיה וקא ממטי ליה לינוקא לבי כנישתא

א"ל מאי כולי האי

א"ל מי זוטר מאי דכתיב והודעתם לבניך וסמיך ליה יום אשר עמדת לפני ה’ אלהיך בחורב

מכאן ואילך רבי חייא בר אבא לא טעים אומצא עד דמקרי לינוקא ומוספיה

רבה בר רב הונא לא טעים אומצא עד דמייתי לינוקא לבית מדרשא

 

R. Hiyya b. Abba found R. Joshua b. Levi wearing a cheap cloth on his head and taking a child to the synagogue [for study]. He said to him, What is the meaning of all this?

He replied, Is it then a small thing, that it is written: And you shall make them known to your sons and your sons sons ; which is followed by, That is the day that you stood before the Lord your God in Horeb ? From then onwards R. Hiyya b. Abba did not taste meat before reading with a child and adding [to the previous day s lesson].

Rabbah son of R. Huna did not taste meat until he took the child to the bet midrash.

 

R. Joshua b. Levi is in such a rush to go bring his child to the synagogue to learn that he does not even dress properly. Other rabbis do not eat meat until they read with their children, and add on to the previous lesson or bring them to the bet midrash.

 

אמר רב ספרא משום ר’ יהושע בן חנניא מאי דכתיב (דברים ו, ז) ושננתם לבניך אל תקרי ושננתם אלא ושלשתם לעולם ישלש אדם שנותיו שליש במקרא שליש במשנה שליש בתלמוד מי יודע כמה חיי לא צריכא ליומי

 

R. Safra said in the name of R. Joshua b. Hanania: What is it that is written, And you shall teach them diligently [ve-shinnantem] to your children (Deuteronomy 6:7)? Do not read ve-shinnantem, but Ve-shillashtem: [you shall divide into three]. One should always divide his years into three: [devoting] a third to Mikra, a third to Mishnah, and a third to Talmud.

Does one then know how long he will live?

This refers only to days.

 

R. Safra offers a sort of pun on the word veshinantem which in its simple meaning means to teach. Rather than teaching, one should divide one s learning into three. The first third should be devoted to the study of Mikra, what we call Bible. The second third to Mishnah. This probably refers to more than just what we call the Mishnah. It would refer to any text that simply states the halakhah without discussing. Talmud would not refer to what we call the Talmud such a book did not yet exist. It would refer to either midrashim support for halakhah from the Torah, or explanations of the underlying reasons for the halakhah.