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The Gemara (גמרא) brings multiple pesukim for the father's obligation to teach his son Torah (תורה)—why are all these sources necessary? The shiur analyzes the distinctions between ve'limadtem (teaching sons), ve'shinantam (learning Torah generally), and other sources, exploring whether they establish separate mitzvos or aspects of one mitzvah (מצוה). Critical questions emerge about women's exemption, the scope of the father's obligation, and whether the chiyuv stems from the father's duty or the son's need to learn.
The Gemara (גמרא) in Kiddushin 29b brings multiple biblical sources for the mitzvah (מצוה) of teaching Torah (תורה), raising fundamental questions about the relationship between these pesukim. The Gemara cites "ve'limadtem osam es b'neichem" (you shall teach them to your sons) for the father's obligation to teach his son, and derives from "ve'limadtem" (written as ve'limadetem, "you shall learn") the requirement for a person to teach himself if his father did not teach him. The shiur opens with a fundamental question: Why doesn't the Gemara cite "ve'shinantam l'vanecha" from Shema, which is universally recognized (including by the Rambam (רמב"ם) in Sefer HaMitzvos and the Chinuch) as the primary source for the mitzvah of Talmud (תלמוד) Torah? Two primary answers are suggested. First, the Gemara later establishes that the father's obligation is limited to teaching Mikra (Chumash) specifically, not all of Torah. The pasuk "ve'shinantam l'vanecha" cannot refer to this limited obligation because "banim" in that context means talmidim (students), not literal sons—as demonstrated by the requirement that Torah knowledge be "mechudad b'fikcha" (sharp in your mouth), which applies to all Torah, not just Mikra. Second, "ve'shinantam" establishes the general mitzvah of Talmud Torah that applies to everyone, whereas "ve'limadtem osam es b'neichem" creates the specific obligation of the father to teach his son.
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Kiddushin 29b
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