Talmud Bavli
Talmud Bavli

Commentary for Kiddushin 58:11

ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא

R'Judah said: If his son is industrious, bright,<span class="x" onmousemove="('comment',' Var. lec. filled (with a desire to learn) .');"><sup>15</sup></span> and retentive,<span class="x" onmousemove="('comment',' Lit., 'his learning endures in his hand.'');"><sup>16</sup></span> his son takes precedence over him.

Daf Shevui to Kiddushin

Again, we have a dispute over which takes precedence—father or son. I think that is question is really interesting for parents who constantly have to make choices as to where to allocate their resources. Does one save every penny for the enrichment of one’s children, or does one also spend money on their own activities? It’s a question I would guess most parents face quite frequently.
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Daf Shevui to Kiddushin

This wonderful story is here because R. Ya’akov decides that it is better for him to learn than his dull son. But the story itself has a life of its own. I’ll make a few remarks. First of all, the story exhibits an ambiguous attitude towards the father, who prefers to leave his son at home. On the one hand, he kills the demon. But on the other, people seem willing to let him risk his life in order to try to kill the demon. R. Ya’akov is saved in the end, but it takes a miracle, and tomorrow that miracle might not happen. Were the townsmen justified in what they did? Did R. Ya’akov do the right thing? As is often true with Talmudic aggadot, there are no easy answers to these questions.
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