Talmud su Deuteronomio 11:19

Women from where? And you should teach them to your sons⁴⁵Deut. 11:19., but not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin They objected, but did not Michal, the daughter of Saul, wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple, and the Sages did not object?. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the Sages objected⁴⁶In both parallel texts: מיחו בידיה “interfered with her”, i. e., actually forbade it. to Michal the daughter of Saul.

HALAKHAH: Women from where? (Deut. 11:19) “You must teach them to your sons.” To your sons but not to your daughters¹³⁷The father is unconditionally obliged to teach his sons Torah; since this is an integral part of Shema‘, the same is valid for reciting the Shema‘. It is general practice that women may recite Shema‘; it follows that in the opinion of the Yerushalmi, women may study any subjects of Torah they wish. [The Babli, Berakhot 20b, simply notes that Shema‘ is an obligation to be executed at stated times, of which women and slaves are automatically exempted. Since the Yerushalmi brings this argument in relation to other things later in this section, it follows that for it the recital of Shema‘ is simply an aspect of Torah study and Torah study is required “day and night”, not depending on any particular time.].

Women from where? (Deut. 11:19) “And you should teach them to your sons”, and not to your daughters.¹¹⁰The main discussion of this point appears in Chapter 3:3. Anyone who is obliged to study Torah is obliged for tefillin, women who are not obliged to study Torah are not obliged for tefillin.¹¹¹The proof, explicit in the Mekhiltot, is really from Ex. 13:9: “It shall be a sign on your hand and a remembrance between your eyes, so that the Torah of the Eternal shall be in your mouth, because with a strong hand the Eternal led you out of Egypt.” Hence, only one who is obliged to study is obliged to wear tefillin. Naturally, for those who declare that Ex. 13:10 speaks of tefillin and nights are not a time for tefillin, it follows that tefillin is a positive commandment bound to stated times and, as a general principle, women are not obligated. However, since that interpretation of v. 10 is in doubt, it is not used here. They objected, but did not Michal, the daughter of the Kushi¹¹²Saul, addressed as “Kush” in the heading of Psalm 7., wear tefillin, and did not the wife of Jonah make the pilgrimage to the Temple¹¹³Obviously, everybody can go to Jerusalem anytime he wishes, and we know from many sources that entire families made the pilgrimage, in particular for Passover. What is meant here is that Jonah’s wife went to Jerusalem to bring the obligatory sacrifices in her own name, either additional to those of her husband or for herself when her husband was away at sea or at Nineveh. She may bring עוֹלת ראייה, the holocaust of appearance, as a voluntary offering, but if she insists on presenting the offering as obligatory for her pilgrimage, then there is a question of the legality of the offering and doubtful sacrifices should not be offered., and the sages did not object. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back¹¹⁴Not from Jerusalem, but from presenting her pilgrimage sacrifice in the Temple separately from her husband., the sages forbade it to Michal the daughter of Kushi.¹¹⁵The first statement, that Michal wore tefillin and that the wife of Jonah made the pilgrimage, is a tannaïtic statement in the Babli (Erubin 96a), and the Babli concludes from it that women may exercise all obligations that are bound to a fixed time from which women are freed. The Yerushalmi Amoraïm and later Yerushalmi sources (Pesiqta rabbati Chap. 22) disagree. This disagreement is not mentioned in the Babli; i. e., the argument is rejected.