Kiddushin 67

ותפילין

and phylacteries.<span class="x" onmousemove="('comment',' V. Deut. VI, 8; the reason is the same as that of fringes.');">¹</span> And what are affirmative precepts not limited to time?

ואיזוהי מצות עשה שלא הזמן גרמא מזוזה מעקה אבידה ושילוח הקן

Mezuzah,<span class="x" onmousemove="('comment',' V. ibid. 9. Mezuzah, doorpost, and then by transference, the receptacle containing 'these words' affixed to the doorpost.');">²</span> 'battlement',<span class="x" onmousemove="('comment',' Deut. XXII, 8.');">³</span>

וכללא הוא הרי מצה שמחה הקהל דמצות עשה שהזמן גרמא ונשים חייבות ותו והרי תלמוד תורה פריה ורביה ופדיון הבן דלאו מצות עשה שהזמן גרמא הוא ונשים פטורות

[returning] lost property,<span class="x" onmousemove="('comment',' Ex. XXIII, 4; Deut. XXII, 1-3.');">⁴</span> and the 'dismissal of the nest.'<span class="x" onmousemove="('comment',' V. Deut. XXII, 6f.');">⁵</span>

אמר רבי יוחנן אין למדין מן הכללות ואפילו במקום שנאמר בו חוץ

Now, is this a general principle? But unleavened bread,<span class="x" onmousemove="('comment',' To eat which on the first evening of Passover is a positive command: Ex. XII, 18.');">⁶</span>

דתנן בכל מערבין ומשתתפין חוץ מן המים ומלח ותו ליכא והאיכא כמהין ופטריות אלא אין למדין מן הכללות ואפילו במקום שנאמר בו חוץ:

rejoicing [on Festivals],<span class="x" onmousemove="('comment',' Deut. XVI, 14.');">⁷</span> and 'assembling',<span class="x" onmousemove="('comment',' On the Festival of Tabernacles in the seventh year; v. Deut. XXXI, 12.');">⁸</span>

ומצות עשה שהזמן גרמא נשים פטורות: מנלן גמר מתפילין מה תפילין נשים פטורות אף כל מצות עשה שהזמן גרמא נשים פטורות ותפילין גמר לה מתלמוד תורה מה תלמוד תורה נשים פטורות אף תפילין נשים פטורות

are affirmative precepts limited to time, and yet incumbent upon women.<span class="x" onmousemove="('comment',' The latter two explicitly include women; unleavened bread is deduced in Pes. 43b.');">⁹</span> Furthermore, study of the Torah, procreation, and the redemption of the son, are not affirmative precepts limited to time, and yet women are exempt [therefrom]?<span class="x" onmousemove="('comment',' Procreation is deduced in Yeb,65b; the others are deduced supra 29b.');">¹⁰</span>

ונקיש תפילין למזוזה תפילין לתלמוד תורה איתקיש בין בפרשה ראשונה בין בפרשה שניה תפילין למזוזה בפרשה שניה לא איתקיש

- R'Johanan answered: We cannot learn from general principles, even where exceptions are stated. For we learnt: An 'erub<span class="x" onmousemove="('comment',' V. Glos.');">¹¹</span>

ונקיש מזוזה לתלמוד תורה לא סלקא דעתך דכתיב (דברים יא, כא) למען ירבו ימיכם גברי בעי חיי נשי לא בעי חיי

and a partnership,<span class="x" onmousemove="('comment',' All the inhabitants of the same side street provided some foodstuff, e.g., flour, of which one large dish was prepared and placed in a court-yard of one of the houses. This turned all the court-yards into a single domain, and carrying from one into the other on the Sabbath was then permitted. That dish was called the 'erub (of court-yards) . 'Erub means something which joins, combines, Fr. 'arab, to commingle. Similarly, several side streets could be combined.');">¹²</span> may be made with all comestibles, excepting water and salt.

והרי סוכה דמצות עשה שהזמן גרמא דכתיב (ויקרא כג, מב) בסוכות תשבו שבעת ימים טעמא דכתב רחמנא האזרח להוציא את הנשים הא לאו הכי נשים חייבות

Are there no more [exceptions]: lo, there are mushrooms and truffles! But [we must answer that] we cannot learn from general principles, even where exceptions are stated. AND AFFIRMATIVE PRECEPTS LIMITED TO TIME, WOMEN ARE EXEMPT.

אמר אביי איצטריך סלקא דעתך אמינא הואיל דכתיב בסוכות תשבו תשבו כעין תדורו מה דירה איש ואשתו אף סוכה איש ואשתו

Whence do we know it? - It is learned from phylacteries: just as women are exempt from phylacteries, so are they exempt from all affirmative precepts limited to time. Phylacteries [themselves] are derived from the study of the Torah: just as women are exempt from the study of the Torah, so are they exempt from phylacteries.

ורבא אמר

But let us [rather] compare phylacteries to mezuzah?<span class="x" onmousemove="('comment',' Which is obligatory upon women.');">¹³</span> - phylacteries are assimilated to the study of the Torah in both the first section and the second;<span class="x" onmousemove="('comment',' The first section is Deut. VI, 4-9; the second: XI, 13-21; so-called because these are the first two of the four Pentateuchal passages contained in the phylacteries, and the only two written in the mezuzah. In the first section, Deut. VI, 7f: And thou shalt teach them diligently unto thy children . . and thou shalt bind them for a sign upon thine hand. In the second section, XI. 18f: and ye shall bind them . . and ye shall teach them etc.');">¹⁴</span> whereas they are not assimilated to mezuzah in the second section.<span class="x" onmousemove="('comment',' Phylacteries are mentioned in v. 18, and mezuzah in v. 20, so that v. 19, which treats of study, breaks the connection.');">¹⁵</span> Then let mezuzah be assimilated to the study of the Torah?<span class="x" onmousemove="('comment',' Just as women are exempt from the latter, so from the former too. - Study and mezuzah are stated consecutively, viz., in vv. 19 and 20.');">¹⁶</span> - You cannot think so, because it is written, [And thou shalt write them upon the mezuzah of thine house.] That your days may be multiplied:<span class="x" onmousemove="('comment',' Ibid, 21.');">¹⁷</span> do then men only need life, and not women! But what of sukkah, which is an affirmative precept limited to time, as it is written, ye shall dwell in booths seven days,<span class="x" onmousemove="('comment',' Lev. XXIII, 42.');">¹⁸</span> yet the reason [of woman's exemption] is that Scripture wrote ha-ezrah,<span class="x" onmousemove="('comment',' R.V. 'homeborn'.');">¹⁹</span> to exclude women,<span class="x" onmousemove="('comment',' Suk. 28a.');">²⁰</span> but otherwise women would be liable? - Said Abaye, It is necessary: I would have thought, since it is written: 'ye shall dwell in booths seven days', 'ye shall dwell' [meaning] even as ye [normally] dwell [in a house]: just as [normal] dwelling [implies] a husband and wife [together], so must the sukkah be [inhabited by] husband and wife!<span class="x" onmousemove="('comment',' Hence ha-ezrah teaches otherwise.');">²¹</span> - But Raba said,