- Teaching Torah to one’s grandson
The Gemara asks: עד היכן חייב אדם ללמד את בנו תורה – To what extent is a person obligated to teach his son Torah? Rav Yehudah quoted Shmuel as saying to follow the example of Zevulun ben Dan, whose grandfather taught him Mikrah, Mishnah, Gemara, Halacha, and Aggadah. This is challenged from a Baraisa which states: למדו מקרא אין מלמדו משנה – once [the father] has taught him Mikrah, he need not teach him Mishnah, and Rava said it refers to Torah alone, and not Neviim and Kesuvim!? The Gemara clarifies that Shmuel merely used the example regarding teaching one’s grandchild, but not the subject material. This is also challenged from a Baraisa which teaches that one is not obligated to teach his grandson Torah, and when the Torah writes, "והודעתם לבניך ולבני בניך" – and you shall make them known to your sons and grandsons, it means to say that anyone who teaches his son Torah, מעלה עליו הכתוב כאילו למדו לו ולבנו ולבן בנו – the Torah considers it as if he taught him, his son, his grandson, etc. עד סוף כל הדורות – until the end of all generations. The Gemara answers that Shmuel follows another Tanna, who does interpret this passuk as obligating a grandfather to teach his grandson.
- ושננתם שיהו דברי תורה מחודדים בפיך, אויבים become אוהבים
It was taught in a Baraisa: The passuk says: "ושננתם" – And you shall teach them thoroughly, שיהו דברי תורה מחודדים בפיך – teaching that the words of Torah should be sharp in your mouth, שאם ישאל לך אדם דבר – so that if a man will ask you something in Torah, אל תגמגם ותאמר לו – you will not stammer and then tell him, אלא אמור לו מיד – rather, you will answer him immediately. The Baraisa brings several pesukim to support this, the final one being: אשרי הגבר אשר מלא את אשפתו מהם – Praiseworthy is the man who fills his quiver with them (referring to students), לא יבושו כי ידברו את אויבים בשער – they will not be ashamed when they speak with enemies in the gate. Rebbe Chiya bar Abba darshens the closing words of the passuk: אפילו האב ובנו הרב ותלמידו שעוסקין בתורה בשער אחד – Even a father and his son, or a teacher and his student, who are learning Torah at one gate, נעשים אויבים זה את זה – they become as enemies to each other in disagreement, ואינם זזים משם עד שנעשים אוהבים זה את זה – but do not move from there until they become those who love each other.
- בראתי יצר הרע ובראתי לו תורה תבלין
A Baraisa darshens the passuk "ושמתם" – and you shall place, as סם תם – a perfect medicine, teaching: נמשלה תורה כסם חיים – the Torah is compared to a life-giving medicine. This is analogous to a father who struck his son and placed a compress upon the wound. He told him that as long as the compress was in place, he could eat, drink, and bathe as he pleased (despite these being potentially harmful to his injury), but if he removes the compress, his injury will worsen. So too, Hashem says to Yisroel: בני – My son! בראתי יצר הרע ובראתי לו תורה תבלין – I created the yetzer hora, and I created the Torah as its antidote. ואם אתם עוסקים בתורה – If you involve yourself in Torah, אין אתם נמסרים בידו – you will not be given over into his hand. A passuk is brought to support this, and pesukim are brought to support the following points of the Baraisa: ואם אין אתם עוסקין בתורה – And if you do not involve yourself in Torah, אתם נמסרים בידו – you will be given over into his hand, ולא עוד אלא שכל משאו ומתנו בך – and furthermore, all his activities concern you, ואם אתה רוצה אתה מושל בו – but if you wish, you can master him through your involvement in Torah.
