and that you may teach the children of Yisra᾽el all the statutes which the Lord has spoken to them by the hand of Moshe.

and thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

Beth Shammai say: Make your Torah primary [i.e., let your principal endeavor, day and night, be in Torah. And when you tire from learning engage in some occupation; and do not make your occupation primary and your learning secondary. [I have found it written: "Make your Torah consistent. Do not be stringent (in ruling) for yourself and lenient for others, or stringent for others and lenient for yourself. But make your Torah consistent — for yourself as for others. And thus is it written in Ezra (7:10): 'For Ezra set his heart to expound the Torah of the L rd and to do and to teach the children of Israel' — just as he set his heart to do, so did he teach the children of Israel (to do).], say little and do much, [as we find with our father Abraham, of blessed memory, who first said (Genesis 18:5): "I will take a loaf of bread," and then (Ibid. 7): "And he took a calf, tender and good."], and receive all men with a kindly countenance. [When you invite guests to your house, do not receive them with your face "sunk in the ground," for if one does so, even if he bestowed upon them all the gifts in the world, it is accounted to him as if he gave them nothing. Shammai adduces three exhortations relating (respectively) to the three eminences mentioned by Jeremiah (9:22): wisdom, strength and wealth. Relative to wisdom he says: "Make your wisdom primary"; relative to wealth, "Say little and do much"; and relative to strength, "Receive all men with a kindly countenance. That is, one should suppress his inclination not to give and wage war with his recalcitrant heart. And we learned: "Who is strong? One who suppresses his (evil) inclination.]

Rava says: With regard to the mitzva for every Jew to write himself a Torah scroll, even if a person’s ancestors left him a Torah scroll, it is a mitzva to write a scroll of one’s own, as it is stated: “Now, therefore, write for yourselves this song and teach it to the children of Israel” (Deuteronomy 31:19). Abaye raised an objection to him from a baraita concerning the king’s Torah scroll: And he writes himself a Torah scroll for his sake, so that he does not beautify himself with the Torah scroll of others. Read precisely, this indicates that a king, yes, he is included in the halakha not to have a scroll inherited from his ancestors suffice, but an ordinary person is not.

HALAKHAH: “Any commandment the father has to fulfill towards his son,” etc. “To circumcise him, to redeem him, to teach him Torah, to teach him a trade, and to marry him to a wife. Rebbi Aqiba says, also to teach him to swim in water.” To circumcise him, “on the eighth day, he shall circumcise the flesh of his foreskin.” “To redeem him,” as is written: “Any firstborn human among your sons you shall redeem.” To teach him Torah, “you shall teach them to your sons.” To teach him a trade, Rebbi Ismael stated: “Choose life,” that is a trade. To marry him to a wife, “make it known to your children and grandchildren.” When do you have children and grandchildren: if you marry off your sons when young. Rebbi Aqiba says, also to swim in water. “That you shall live together with your descendants.” How is this? Is it a commandment or is it obligatory? Let us hear from the following: Bar Tarima came to Rebbi Immi and said to him, talk to my father that he should marry me to a woman. He talked to [the father], but the latter refused. That means it is a commandment, for if it were obligatory, he should have forced him. From where that if his father did not do these things for him, he is required to do them himself? The verse says a human you shall redeem”, “you shall circumcise” them, “you shall study them”, “you shall know” yourself, “that you shall live.”