The Torah commands in Parashat Va’et’hanan (Debarim 6:7), “Ve’shinantam Le’banecha,” which literally means, “You shall teach them [the words of the Torah] to your children.” This verse is understood as introducing both the command to teach one’s children Torah, and to learn Torah oneself.
The Sefer Ha’hinuch writes that the obligation to learn Torah consists of two components. First, we need to learn for the practical purpose of knowing our religious obligations, what precisely the Torah requires us to do and forbids us from doing. In addition, we have a separate obligation to be proficient in all of Torah, even those portions of Torah which are not directly relevant to practical observance. The word “Ve’shinantam” is understood to mean not only “teach,” but also as a command to be “sharp” (“Shenunim”), such that if somebody poses to us a question in Torah, we will have the answer readily accessible. Thus, we are required to learn Torah so that we know how to observe it, and also for the separate purpose of attaining Torah knowledge. The Sefer Ha’hinuch explains that the Torah is the expression of Hashem’s wisdom and the way He wants us to live, and so we are required to study the Torah in order to acquire this knowledge and wisdom.
The command of “Ve’shinantam Le’banecha” requires one to teach Torah generally, to anybody, as the word “Banecha” (“your children”) can mean “your students.” However, this verse also is to be understood plainly, as requiring a father to teach his actual children Torah. The Sefer Ha’hinuch writes that when a young child is first able to speak, at around the age of three, the father must teach him the verse “Torah Siva Lanu Moshe, Morasha Kehilat Yaakob” (Debarim 33:4), and the verse “Shema Yisrael, Hashem Elokenu Hashem Ehad” (Debarim 6:4). When the child reaches the age when he can begin schooling – normally around the age of six – the father must send the child to be taught by teachers. The Sefer Ha’hinuch warns that when a child is still young and fragile, he should not be educationally burdened, as Torah learning requires effort and can be draining. A young child lacks the physical strength to handle a heavy burden of learning, and so his parents and teachers should not demand too much of him in terms of Torah study. Once he becomes older and stronger, however, he should be taught to apply himself in order to attain a complete Torah education.
If a father fails to fulfill his obligation to provide his son with a Torah education, then the child’s grandfather bears this responsibility, and should teach the child at least the written Torah (Humash and Nach). If neither the father nor the grandfather taught a child Torah, then when the child becomes an adult, he must assume responsibility for his own Torah education. The Gemara in Masechet Kiddushin instructs that if this person can afford to either enroll in a yeshiva, or enroll his son in yeshiva, then he takes precedence over his son, unless his son is exceptionally gifted, in which case the son should be sent to yeshiva instead of the father.
One is obligated to learn Torah throughout his life, even when he is very old, and even on his deathbed. This is inferred from the verse in the Book of Bamidbar (19:14), “Zot Ha’Torah, Adam Ki Yamut Ba’ohel” (literally, “This is the law concerning [a case where] a person dies in a tent”). This verse can be read to mean, “This is the Torah – even when a person is dying in a tent,” implying that even as one is about to die, he must learn Torah to the best of his ability.
One is required to learn Torah regardless of whether he is rich or poor, healthy or ill. Nobody has an excuse not to spend time learning Torah. The Gemara (Yoma 35b) tells that Hillel was impoverished, but he nevertheless went to the Bet Midrash each day to learn Torah. Another great sage, Rabbi Elazar Ben Harsom, was exceptionally wealthy, with enormous amounts of assets around the world which occupied his time, but he nevertheless made time for Torah learning. These two outstanding Rabbis prevent both the poor and the rich from excusing themselves from Torah learning on the basis of their circumstances. The Gemara adds that some people might think to excuse themselves from Torah learning because of their Yeser Ha’ra, because they are good-looking and thus lured toward vain, worldly pleasures. The example that refutes this claim is Yosef, who was exceptionally good-looking, and as a result faced temptation, but he resisted the lures and remained devoted to Torah. I once heard a Rabbi comment that this teaching of the Gemara is alluded to in the famous verse in Mishleh (19:21), “Rabot Mahashabot Be’leb Ish, Va’asat Hashem Hi Takum” – “There are many thoughts in the heart of a man, but it is G-d’s decision that will be sustained.” The word “Hi” in this verse is spelled “Heh,” “Yod,” “Alef,” alluding to “Hillel,” “Yosef,” and “Elazar Ben Harsom.” People have many “thoughts” of how to excuse themselves from learning Torah, but “Hi Takum” – the examples set by these righteous figures undermine all these excuses.
Elsewhere in Mishleh (17:14), we read, “Poter Mayim Reshit Madon,” which can be understood to mean that a person’s punishment after he leaves this world will begin with the retribution for his laxity in the area of Torah learning. The first sin for which a person will be punished in the next world, Heaven forbid, is Bittul Torah – the failure to properly devote oneself to Torah study.
The Sefer Ha’hinuch writes, based on the Gemara, that a person must divide his time, spending equal amounts of time on the study of Tanach, another third on the study of Mishna, and another third on the study of the discussions in the Gemara. Tosafot in Masechet Kiddushin write that nowadays, we learn the Talmud Babli, which combines (“Balul”) all three – the Tanach, the Mishnayot, and the deliberations explaining the Mishna. This is the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572), in his glosses to the Shulhan Aruch (Yoreh De’a 246).
The Mishna in Pirkeh Abot (2:4) exhorts that one should not say, “I will learn Torah when I have free time,” because he might never have free time. We must make time for Torah learning, instead of waiting until we have free time. The Gemara teaches that after one leaves this world, he will be asked “Kabata Itim La’Torah,” which is commonly understood to mean, “Did you set fixed times for Torah?” However, Rav David Abuhasera of Nahariya (contemporary) noted that the verb “K.B.A.” can mean “steal,” as in the verse in Mishleh (22:23) “Ve’kaba Et Kob’ehem Nafesh,” such that the question “Kabata Itim La’Torah” refers to “stealing” time for Torah. We cannot wait until we happen to have free time for learning, because the Yeser Ha’ra will make us continually “busy” so that we never have free time for learning. Instead, we need to “steal” time from our other activities and obligations for Torah study.
The Sefer Ha’hinuch concludes his discussion by teaching that if one exerts effort to learn Torah even when this is difficult, then he receives Hashem’s assistance, and he will be relieved of his burdens so that he can properly devote his attention to learning. Such a person will enjoy great blessings both in this world and the next.
This Misva applies in all times and places, and is binding upon males. Women are exempt from the Misva of Torah learning, and are thus likewise technically exempted from the obligation to teach their children Torah. Nevertheless, the Sefer Ha’hinuch writes, it is proper for women to train their children to study Torah.
The Sefer Ha’hinuch writes that a father’s minimum obligation with regard to this Misva is to teach his son to read the Torah with the Te’amim (cantillation notes), and explain to him the plain meaning of the entire Humash. The Shulhan Aruch Ha’Rav (Rav Shneur Zalman of Liadi, first Rebbe of Lubavitch, 1745-1812) writes that nowadays, when printed Humashim are available, it suffices to teach one’s son how to read with the vowels and the Te’amim, and the son will then have the ability read the Torah on his own.
The Mishna teaches, “Ve’talmud Torah Ke’negged Kulam” – that the Misva of Torah learning is equivalent to all other Misvot combined. It is clear that this is an especially important Misva, and a person is thus required to use his time for Torah learning, to the greatest extent possible.