(19) and teach them to your children—reciting them when you stay at home and when you are away, when you lie down and when you get up;

§ [The baraita teaches that a father is obligated] to teach [his son] Torah. [The Gemara asks:] From where do we [derive this requirement?] As it is written: “And you shall teach them [velimadtem] to your sons” (Deuteronomy 11:19). And [in a case] where his father did not teach him he is obligated to teach himself, as it is written, [i.e., the verse can be read with a different vocalization:] And you shall study [ulmadtem]. From where do we [derive] that [a woman] is not obligated [to teach her son Torah?] As it is written: “And you shall teach [velimadtem],” [which can be read as:] And you shall study [ulmadtem]. [This indicates that] whoever is commanded to study [Torah] is commanded to teach, and whoever is not commanded to study is not commanded to teach. [Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it. The Gemara asks:] And from where do we derive that she is not obligated to teach herself? [The Gemara answers:] As it is written: “And you shall teach [velimadtem],” [which can be read as:] And you shall study [ulmadtem], [which indicates that] whoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from where [is it derived] that others are not commanded to teach [a woman?] As the verse states: “And you shall teach them to your sons” (Deuteronomy 11:19), [which emphasizes:] Your sons and not your daughters.

As Rabbi Ḥanina says: Greater [is one who] is commanded [to do a mitzva] and performs [it] than one who is not commanded [to do a mitzva] and performs [it].

[When a guilty woman drinks] she does not manage to [finish] drinking before her face turns green and her eyes bulge, and her [skin becomes] full of [protruding] veins, and [the people standing in the Temple] say: Remove her, [so] that she does not render the Temple courtyard impure [by dying there. The mishna limits the scope of the previous statement:] If she has merit, it delays [punishment] for her [and she does not die immediately.] There is a merit that delays [punishment for] one year, there is [a larger] merit [that] delays [punishment for] two years, [and] there is a merit [that] delays [punishment for] three years. From here Ben Azzai states: A person is obligated to teach his daughter Torah, [so] that if she drinks [and does not die immediately,] she will know that some merit [has] delayed [punishment] for her. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity [tiflut]. Rabbi Yehoshua says: A woman desires to [receive the amount of] a kav [of food] and tiflut rather than [to receive] nine kav [of food] and abstinence. He would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman [perusha], and those who injure [themselves out of false] abstinence; [all] these are [people] who erode the world.

(13) A woman who studied the Torah receives reward but it is not comparable to the reward of a man because she was not commanded to do so, and whoever does something which is not mandatory upon him to perform is not rewarded like the reward for one who does something they are commanded to do, rather [they receive] a lesser [reward].

And, although she is rewarded, the sages commanded that a man shall not instruct his daughter in the Torah, because most women have no set mind to be instructed therein, but, on the contrary, are apt to divert matters of the Torah to nonsensical matters, of course, in proportion to the inferiority of their mind. The sages said: "Whosoever instructs his daughter in Torah, it is as if he instructed her in matters of profanity." (Sotah, 21b). With regard to what was this stated? Regarding the Oral Torah; but for the Written Torah, one should not teach it to her initially, but if one did teach it then it is not as if one has taught tiflut.