Commentary for Kiddushin 58:10
ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם
And how do we know that she is not bound to teach herself? - Because it is written, we-limaddetem [and ye shall teach] - u-lema - detem [and ye shall learn]: the one whom others are commanded to teach is commanded to teach oneself; and the one whom others are not commanded to teach, is not commanded to teach oneself. How then do we know that others are not commanded to teach her? - Because it is written: 'And ye shall teach them your sons' - but not your daughters.<span class="x" onmousemove="('comment',' Differing opinions were held on the desirability of educating women. R. Eliezer's strong opposition is well-known (Sot. III, 4) , though the probability is that he referred to advanced Talmudic education only. The laws referring to women's obligation to certain prayers imply that they must have been instructed in the elements of Judaism at least; and it is noteworthy that in the ideal state ascribed to Hezekiah's reign, women were fully educated (Sanh. 94b) .');"><sup>14</sup></span> Our Rabbis taught: If he has himself to teach and his son to teach, he takes precedence over his son.