Las mujeres, los esclavos y los menores están exentos del Shema y del tefilín. [Aunque el Shema es un mandamiento positivo orientado al tiempo (mitzvath aseh shehazman grama), una clase de mitzvah de la cual las mujeres están exentas, pensaríamos que, no obstante, es vinculante para ellas porque contiene la aceptación del reino de Cielo—por lo que debemos ser informados de lo contrario. Y la mitzvá de tefilín es un mandamiento positivo orientado al tiempo, ya que no se obtiene por la noche y el sábado; pero pensaríamos que, dado que se compara con la mezuzá, es vinculante para las mujeres. Debemos, por lo tanto, ser informados de lo contrario. "Menores": un padre no está obligado a entrenar en el recital del Shema, incluso un menor que había llegado a la edad de entrenamiento; porque el hijo no siempre se encuentra con su padre al momento del recital. Y un padre no estaba obligado a entrenar a un menor en la mitzvá de tefilín, ya que no se puede esperar que se proteja contra la expulsión de aire mientras los usa.] Y tefilá, mezuzá y el recital de gracia son obligatorios para ellos. [Porque tefilá es la imploración de la misericordia, y una ordenanza rabínica; y fue instituido también para mujeres y para la formación de menores. "Mezuzá": Podríamos pensar, ya que mezuzá se compara con el estudio de la Torá, que así como las mujeres están exentas del estudio de la Torá, está escrito (Deuteronomio 11: 9): "Y les enseñarás a tus hijos"—y no a sus hijas, ellas también deberían estar exentas de mezuzá, aunque no sea un mandamiento positivo orientado al tiempo; Por lo tanto, se nos informa de lo contrario. "El recital de la gracia": se puede cuestionar si el recital de la gracia es bíblicamente vinculante para las mujeres, está escrito (Deuteronomio 8:10): "Y comerás, y serás saciado, y bendecirás"— para que sea un mandamiento positivo no orientado al tiempo —o si no es bíblicamente vinculante para las mujeres, está escrito (Ibid.): "por la buena tierra que Él te ha dado"; y la tierra no fue entregada a las mujeres. La pregunta no fue resuelta.]
Jerusalem Talmud Kiddushin
There, we have stated576Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.577Ps. 90:16.” Strength, “strong on earth will be his descendants.578Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.579Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.569Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.580Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him581Peah 1:1, Note 119; Babli 31b.. That is what is written5822S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.583This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned584Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. 585The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;5861K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death5872Chr. 26:21..” Holding the distaff was Joash: “They punished Joash5882Chr. 24:24..” Rebbi Ismael stated: 589Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,590Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,5912Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve592Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,5932K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”
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Jerusalem Talmud Sukkah
MISHNAH: A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him. If a male adult reads for him, he answers halleluja after him109An illiterate who does not know the Hallel by heart, must have the psalms recited to him to make the movements prescribed in Mishnah 8. If a person who is not obligated to recite the Hallel and to move the lulav(a slave, woman, or minor) recites for him, he does not fulfill his duty by listening to them; he must repeat word for word. He is cursed for being an adult illiterate. If an obligated person reads for him, he is not different from people listening to the reader in the synagogue and answers halleluja123 times (cf. Šabbat Chapter 16, Note 59)..
