הלכה על יהושע 1:8

In order to resolve the apparent contradiction between Sukkah 42a and Kiddushin 29a and in order to explain Rema's ruling it may be postulated that there exist two separate and distinct mizvot with regard to teaching Torah to one's children. "And you shall teach them to your children" quite obviously constitutes a biblical command. Rambam, Hilkhot Talmud Torah 1:7, and Shulḥan Arukh, Yoreh De'ah 245:6, declare that a father must teach his son the entire Written Law, including the Prophets and the Hagiographa; according to Rashi, Kiddushin 30a, the father's responsibility is limited to instruction in the Pentateuch. However, once the child has become proficient in the designated subject matter the father is relieved of all further obligation. The commandment "And you shall meditate thereon day and night" (Joshua 1:8) does indeed establish an ongoing obligation to study Torah even if the subject matter has been totally mastered, and, as recorded by Rambam, Hilkhot Talmud Torah 1:10, the verse "and lest they [the precepts] depart from your heart all the days of your life" (Deuteronomy 4:9) establishes an obligation to review the material one has already mastered since "whenever one ceases to engage in study, one forgets." Nevertheless, the subject matter in which a father must cause his son to become proficient is clearly circumscribed.

Concerning the root of study, the individual must steep himself in study and know the performance of each commandment, as it is written, “A good understanding have all they that do thereafter” (Ps. 111:10). It is not written, “All they that study,” but “They that do.” A man should not read and study and be contumacious with his father or teacher or one who is greater than he. He rather studies on the condition that he teach, observe and do, and this is study for its own sake.¹Nedarim 62a. And whoever studies the Law not for its own sake, better for him that he were not created.²Sifra, ed. Weiss, p. 110b; also Taanith 7a. And anyone who is engaged in the study of the Law and knows its commandments and does not fulfill them, woe unto him and his fortune, that he toils in this world in order to acquire Gehenna.³Yoma 72b. And more severe is his punishment than one who did not learn and did not know how to guard himself, for he understands and deliberately rebels.⁴Shabbath 116a. If an individual understands, he must let his words come forth audibly, and let his ears and eyes be free of all things, and (let him) be open-eyed when studying the Law.⁵Sifre, Deuteronomy 32:46. Where from do we know this? From Ezekiel, as it is written, “Son of man behold with thine eyes and hear with thine ears and set thy heart upon all that I shall show thee” (Ezek. 40:4). And is not the entire matter concluded a minori ad majus! If in the case of the Temple which was measured with a yardstick, God said to him to apply his heart, eyes, and ears; would it not be all the more so in the case of matters of the Law, which are as mountains hanging by a hair. One must set aside study periods for the Law each day and night to fulfill what is written: “Thou shalt meditate therein day and night”⁶Shabbath 31a. (Josh. 1:8). One who studies more and one who studies less are equal so long as the heart is directed towards heaven.⁷Berakoth 5b. And better is a little with fear of God, than the abundance of the wicked who study all the day and do not practice.

Every Jewish man must study the Torah, no matter whether he is poor or rich, whether he is healthy or suffering pain, whether he is young or very old. Even a beggar who goes from door to door must set aside a certain time for Torah study during the day and night, as it is written:²Joshua 1:8. "And you shall meditate in it day and night." If a person lacks the knowledge to study Torah or it is impossible for him [to study] because he is burdened with too many concerns, then he should support others who do engage in Torah study, and it will be considered as though he himself had studied, as our Rabbis of blessed memory, explained the verse: "Rejoice Zevulun in your going out and Yissachar in your tents."³Deuteronomy 33:18. Zevulun and Yissachar entered into a partnership; Zevulun engaged in business and supported Yissachar, so that he would be free to be engrossed in the study of Torah. Because of this, the Torah mentions Zevulun before Yissachar, since the Torah learning of Yissachar was made possible through the support of Zevulun. And so we find in the Mishnah: "Shimon the brother of Azaryah said …,"⁴Zevachim 1:2. Shimon is described as the brother of Azaryah, because Azaryah was engaged in business and provided the needs of his brother Shimon, who was engrossed in Torah study. They made an agreement between themselves, that Azaryah would have a share in Shimon's reward for [Torah] study. Even so, every person should do his utmost to study Torah, even just a little, every day and every night.