Y se <span class="x" onmousemove="Show('perush','Este es el <b>11mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá. Él también explica la frase <b>“וְשִׁנַּנְתָּם לְבָנֶיךָ”</b> en el <b>1º Capítulo</b> de Las Leyes del Estudio de la Torá.',event);" onmouseout="Close();">las enseñarás</span> a tus hijos, <span class="x" onmousemove="Show('perush','Este es el <b>10mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">y hablarás de ellas</span> estando en tu casa, y andando por el camino, <span class="x" onmousemove="Show('perush','Este es el <b>10mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">y al acostarte, y cuando te levantes</span>:
Mishneh Torah, Reading the Shema
The Shema is read twice every day,—in the evening and in the morning, as it is said, "and when thou liest down and when thou risest up" (Deuteronomy 6:7), the phrases in this text meaning at the time when men are lying down, that is, at night, and at the time when they have risen, that is, by day.
Women, slaves, and infants are absolved from the study of the Torah; but the father is obliged to instruct his infant son in the Torah, for it is said: "And ye shall teach them your children, talking of them" (Deut. 11.19); but a woman is not charged to teach her son, for only one obliged to study is obliged to instruct.1Sukkah, 42a; Kiddushin, 29; Ketubot, 28. G. C.
Even as man is obliged to instruct his son, so is he obliged to teach his son's son, for it is said: "But make them known to thy sons and thy sons' sons" (Ibid. 4.9); and, not alone to his son and his son's son, but each and every scholar in Israel is commanded to instruct all who desire to be his disciples, even though they be not his sons, for it is said: "And thou shalt teach them diligently unto thy children" (Ibid. 6.7.), which is traditionally interpreted2Sifre, Deut. 11. C. G. to include one's disciples; for disciples, too, are called children, as it is said: "And the sons of the prophets came forth" (Second Kings, 2.3.). If it be so, why then was one commanded to teach his son and his son's son? To permit the precedence of one's son to one's son's son, and his son's son to the son of his fellow.3Sukkah, 30b; Kiddushin, 30. G.