## Kiddushin Daf 30b

###### Kiddushin 30b:1
[Kiddushin 30b:1](https://torahapp.org/share/book/Kiddushin/r/30b:1)

״אֱמֹר לַחׇכְמָה אֲחֹתִי אָתְּ וְגוֹ׳״ וְאוֹמֵר: ״קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ״, וְאוֹמֵר: ״כְּחִצִּים בְּיַד גִּבּוֹר כֵּן בְּנֵי הַנְּעוּרִים״, וְאוֹמֵר: ״חִצֵּי גִבּוֹר שְׁנוּנִים״, וְאוֹמֵר: ״חִצֶּיךָ שְׁנוּנִים עַמִּים תַּחְתֶּיךָ יִפְּלוּ״, וְאוֹמֵר: ״אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר״.

**William Davidson Edition - English:**
**“Say to wisdom: You are my sister,** and call understanding your kinswoman” (Proverbs 7:4), which indicates that one should be as knowledgeable in the Torah as in the identity of his sister. **And it states: “Bind them upon your fingers, you shall write them upon the tablet of your heart”** (Proverbs 7:3). **And it states: “As arrows in the hand of a mighty man, so are the children of one’s youth”** (Psalms 127:4). **And it states: “Sharp arrows of the mighty”** (Psalms 120:4). **And it states: “Your arrows are sharp, the peoples fall under you”** (Psalms 45:6). **And it states: “Happy is the man who has his quiver full of them; they shall not be put to shame when they speak with their enemies in the gate”** (Psalms 127:5).


###### Kiddushin 30b:2
[Kiddushin 30b:2](https://torahapp.org/share/book/Kiddushin/r/30b:2)

מַאי ״אֶת אוֹיְבִים בַּשָּׁעַר״? אָמַר רַבִּי חִיָּיא בַּר אַבָּא: אֲפִילּוּ הָאָב וּבְנוֹ, הָרַב וְתַלְמִידוֹ שֶׁעוֹסְקִין בַּתּוֹרָה בַּשָּׁעַר אֶחָד – נַעֲשִׂים אוֹיְבִים זֶה אֶת זֶה. וְאֵינָם זָזִים מִשָּׁם עַד שֶׁנַּעֲשִׂים אוֹהֲבִים זֶה אֶת זֶה שֶׁנֶּאֱמַר: ״אֶת וָהֵב בְּסוּפָה״, אַל תִּקְרֵי ״בְּסוּפָה״ אֶלָּא ״בְּסוֹפָהּ״.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of the phrase **“enemies in the gate”** with regard to Torah study? **Rabbi Ḥiyya bar Abba says: Even a father and his son,** or **a rabbi and his student, who are engaged in Torah** together **in one gate become enemies with each other** due to the intensity of their studies. **But they do not leave there until they love each other, as it is stated** in the verse discussing the places the Jewish people engaged in battle in the wilderness: “Therefore it is said in the book of the wars of the Lord, **Vahev in Suphah [*beSufa*],** and the valleys of Arnon” (Numbers 21:14). The word “*vahev*” is interpreted as related to the word for love, *ahava*. Additionally, **do not read** this as **“in Suphah [*beSufa*]”; rather,** read it as **“at its end [*besofa*],”** i.e., at the conclusion of their dispute they are beloved to each other.


###### Kiddushin 30b:3
[Kiddushin 30b:3](https://torahapp.org/share/book/Kiddushin/r/30b:3)

תָּנוּ רַבָּנַן: ״וְשַׂמְתֶּם״ – סַם תָּם, נִמְשְׁלָה תּוֹרָה כְּסַם חַיִּים. מָשָׁל לְאָדָם שֶׁהִכָּה אֶת בְּנוֹ מַכָּה גְּדוֹלָה וְהִנִּיחַ לוֹ רְטִיָּה עַל מַכָּתוֹ, וְאָמַר לוֹ: בְּנִי, כׇּל זְמַן שֶׁהָרְטִיָּה זוֹ עַל מַכָּתְךָ אֱכוֹל מַה שֶּׁהֲנָאָתֶךָ, וּשְׁתֵה מַה שֶּׁהֲנָאָתֶךָ, וּרְחוֹץ בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן וְאֵין אַתָּה מִתְיָירֵא. וְאִם אַתָּה מַעֲבִירָהּ הֲרֵי הִיא מַעֲלָה נוֹמֵי.

**William Davidson Edition - English:**
**The Sages taught: “And you shall place [*vesamtem*]** these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated ***sam tam*, a perfect elixir. The Torah is compared to an elixir of life.** There is **a parable that** illustrates this: **A person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your wound** and is healing you, **eat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid,** as it will heal your wound. **But if you take it off,** the wound **will become gangrenous.**


###### Kiddushin 30b:4
[Kiddushin 30b:4](https://torahapp.org/share/book/Kiddushin/r/30b:4)

כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָהֶם לְיִשְׂרָאֵל: בָּנַי, בָּרָאתִי יֵצֶר הָרָע וּבָרָאתִי לוֹ תּוֹרָה תַּבְלִין. וְאִם אַתֶּם עוֹסְקִים בַּתּוֹרָה – אֵין אַתֶּם נִמְסָרִים בְּיָדוֹ, שֶׁנֶּאֱמַר: ״הֲלוֹא אִם תֵּיטִיב שְׂאֵת״,

**William Davidson Edition - English:**
**So** too **the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination,** which is the wound, **and I created Torah as its antidote. If you are engaged in Torah** study **you will not be given over into the hand** of the evil inclination, **as it is stated: “If you do well, shall it not be lifted up?”** (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination.


###### Kiddushin 30b:5
[Kiddushin 30b:5](https://torahapp.org/share/book/Kiddushin/r/30b:5)

וְאִם אֵין אַתֶּם עוֹסְקִין בַּתּוֹרָה – אַתֶּם נִמְסָרִים בְּיָדוֹ, שֶׁנֶּאֱמַר: ״לַפֶּתַח חַטָּאת רֹבֵץ״, וְלֹא עוֹד אֶלָּא שֶׁכׇּל מַשָּׂאוֹ וּמַתָּנוֹ בְּךָ, שֶׁנֶּאֱמַר: ״וְאֵלֶיךָ תְּשׁוּקָתוֹ״. וְאִם אַתָּה רוֹצֶה אַתָּה מוֹשֵׁל בּוֹ, שֶׁנֶּאֱמַר: ״וְאַתָּה תִּמְשׇׁל בּוֹ״.

**William Davidson Edition - English:**
**And if you do not engage in Torah** study, **you are given over to its power, as it is stated: “Sin crouches at the door”** (Genesis 4:7). **Moreover, all** of the evil inclination’s **deliberations** will be **concerning you, as it is stated** in the same verse: **“And to you is its desire.” And if you wish you shall rule over it, as it is stated** in the conclusion of the verse: **“But you may rule over it”** (Genesis 4:7).


###### Kiddushin 30b:6
[Kiddushin 30b:6](https://torahapp.org/share/book/Kiddushin/r/30b:6)

תָּנוּ רַבָּנַן: קָשֶׁה יֵצֶר הָרָע, שֶׁאֲפִילּוּ יוֹצְרוֹ קְרָאוֹ רַע, שֶׁנֶּאֱמַר: ״כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו״. אָמַר רַב יִצְחָק: יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו בְּכׇל יוֹם, שֶׁנֶּאֱמַר: ״רַק רַע כׇּל הַיּוֹם״.

**William Davidson Edition - English:**
**The Sages taught:** So **difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth”** (Genesis 8:21). **Rav Yitzḥak says: A person’s** evil **inclination renews itself to him every day, as it is stated:** “And that every inclination of the thoughts in his heart was **only evil all day [*kol hayyom*]”** (Genesis 6:5). “*Kol hayyom*” can also be understood as: Every day.


###### Kiddushin 30b:7
[Kiddushin 30b:7](https://torahapp.org/share/book/Kiddushin/r/30b:7)

וְאָמַר רַבִּי שִׁמְעוֹן בֶּן לֵוִי: יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו בְּכׇל יוֹם וּמְבַקֵּשׁ הֲמִיתוֹ, שֶׁנֶּאֱמַר: ״צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ״, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ אֵין יָכוֹל לוֹ, שֶׁנֶּאֱמַר: ״אֱלֹהִים לֹא יַעַזְבֶנּוּ בְיָדוֹ״.

**William Davidson Edition - English:**
**And Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him”** (Psalms 37:32). **And if not** for the fact that **the Holy One, Blessed be He, assists** each person in battling his evil inclination, **he could not** overcome **it, as it is stated: “The Lord will not leave him in his hand”** (Psalms 37:33).


###### Kiddushin 30b:8
[Kiddushin 30b:8](https://torahapp.org/share/book/Kiddushin/r/30b:8)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: בְּנִי אִם פָּגַע בְּךָ מְנֻוּוֹל זֶה – מׇשְׁכֵהוּ לְבֵית הַמִּדְרָשׁ. אִם אֶבֶן הוּא – נִימּוֹחַ, וְאִם בַּרְזֶל הוּא – מִתְפּוֹצֵץ, שֶׁנֶּאֱמַר: ״הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳ וּכְפַטִּישׁ יְפֹצֵץ סָלַע״. אִם אֶבֶן הוּא – נִימּוֹחַ, שֶׁנֶּאֱמַר: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״ וְאוֹמֵר: ״אֲבָנִים שָׁחֲקוּ מַיִם״.

**William Davidson Edition - English:**
A Sage from **the school of Rabbi Yishmael taught: My son, if this wretched one,** the evil inclination, **encounters you, pull it into the study hall,** i.e., go and study Torah. **If it is a stone** it will **melt, and if it is iron** it will **break, as it is stated** with regard to the Torah: **“Is not My word like fire, says the Lord, and like a hammer that breaks the rock in pieces?”** (Jeremiah 23:29). Just as a stone shatters a hammer, so too one can overcome his evil inclination, which is as strong as iron, through Torah study. With regard to the second part of the statement: **If it is a stone** it will **melt,** this is **as it is stated** with regard to the Torah: **“Ho, everyone who thirsts, come for water”** (Isaiah 55:1), **and it states: “The water wears the stones”** (Job 14:19), indicating that water is stronger than stone.


###### Kiddushin 30b:9
[Kiddushin 30b:9](https://torahapp.org/share/book/Kiddushin/r/30b:9)

לְהַשִּׂיאוֹ אִשָּׁה. מְנָלַן? דִּכְתִיב: ״קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים״.

**William Davidson Edition - English:**
§ The *baraita* (29a) teaches that a father is commanded **to marry** his son to **a woman.** The Gemara asks: **From where do we** derive this matter? **As it is written: “Take wives and bear sons and daughters, and take wives for your sons and give your daughters to men”** (Jeremiah 29:6).


###### Kiddushin 30b:10
[Kiddushin 30b:10](https://torahapp.org/share/book/Kiddushin/r/30b:10)

בִּשְׁלָמָא בְּנוֹ – בְּיָדוֹ, אֶלָּא בִּתּוֹ – בְּיָדוֹ הִיא? הָכִי קָאָמַר לְהוּ: נִיתֵּן לַהּ מִידֵּי וְ[נַ]לְבְּשַׁיהּ וּנְכַסְּיַיהּ כִּי הֵיכִי דִּ[לְ]קִפְצוּ עֲלַהּ אִינָשֵׁי.

**William Davidson Edition - English:**
The Gemara analyzes this verse: **Granted** with regard to **his son,** this is **in his power,** i.e., he can instruct him to marry a woman, as a man is the active agent in a marriage. **But** with regard to **his daughter, is** this **in his power?** She must wait for a man to marry her. The Gemara answers: **This is what** Jeremiah was **saying to them** in the aforementioned verse: Her father should **give her something** for her dowry, **and he should dress and cover her** with suitable clothing **so that men will leap to** marry **her.**


###### Kiddushin 30b:11
[Kiddushin 30b:11](https://torahapp.org/share/book/Kiddushin/r/30b:11)

לְלַמְּדוֹ אוּמָּנוּת. מְנָלַן? אָמַר חִזְקִיָּה: דְּאָמַר קְרָא: ״רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ״. אִם ״אִשָּׁה״ מַמָּשׁ הִיא: כְּשֵׁם שֶׁחַיָּיב לְהַשִּׂיאוֹ אִשָּׁה – כָּךְ חַיָּיב לְלַמְּדוֹ אוּמָּנוּת. אִם תּוֹרָה הִיא: כְּשֵׁם שֶׁחַיָּיב לְלַמְּדוֹ תּוֹרָה – כָּךְ חַיָּיב לְלַמְּדוֹ אוּמָּנוּת.

**William Davidson Edition - English:**
§ The *baraita* further states that a father is commanded **to teach** his son **a trade.** The Gemara asks: **From where do we** derive this? **Ḥizkiyya said: As the verse states: “Enjoy life with the wife whom you love”** (Ecclesiastes 9:9). **If** this verse is interpreted literally, and **it** is referring to **an actual woman,** then one can derive as follows: **Just as** a father **is obligated to marry** his son **to a woman, so too, he is obligated to teach him a trade,** as indicated by the term: Life. **And if** the wife mentioned in this verse is allegorical, and **it is the Torah,** then one should explain the verse in the following manner: **Just as he is obligated to teach him Torah, so too, he is obligated to teach him a trade.**


###### Kiddushin 30b:12
[Kiddushin 30b:12](https://torahapp.org/share/book/Kiddushin/r/30b:12)

וְיֵשׁ אוֹמְרִים אַף לַהֲשִׁיטוֹ בַּנָּהָר. מַאי טַעְמָא? חַיּוּתֵיהּ הוּא.

**William Davidson Edition - English:**
§ The *baraita* adds: **And some say** that a father is **also** obligated **to teach** his son **to swim in a river.** The Gemara asks: **What is the reason** for this? **It is** necessary for **his life,** i.e., this is potentially a lifesaving skill.


###### Kiddushin 30b:13
[Kiddushin 30b:13](https://torahapp.org/share/book/Kiddushin/r/30b:13)

רַבִּי יְהוּדָה אוֹמֵר: כֹּל שֶׁאֵינוֹ מְלַמְּדוֹ אוּמָּנוּת – מְלַמְּדוֹ לִיסְטוּת. לִיסְטוּת סָלְקָא דַּעְתָּךְ! אֶלָּא, כְּאִילּוּ מְלַמְּדוֹ לִיסְטוּת.

**William Davidson Edition - English:**
§ The *baraita* further teaches that **Rabbi Yehuda says: Any** father **who does not teach** his son **a trade teaches him banditry.** The Gemara asks: Can it **enter your mind** that he actually teaches him **banditry? Rather,** the *baraita* means that it is **as though he taught him banditry.**


###### Kiddushin 30b:14
[Kiddushin 30b:14](https://torahapp.org/share/book/Kiddushin/r/30b:14)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּאַגְמְרֵיהּ עִיסְקָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the difference **between** the opinion of the first *tanna* and that of Rabbi Yehuda? Both state that a father must teach his son a trade. The Gemara answers: **There is** a difference **between them** in a case **where** the father **teaches him** to engage in **business.** According to the first *tanna* this is sufficient, whereas Rabbi Yehuda maintains that he must teach him an actual trade.


###### Kiddushin 30b:15
[Kiddushin 30b:15](https://torahapp.org/share/book/Kiddushin/r/30b:15)

כׇּל מִצְוֹת הָאָב עַל הַבֵּן וְכוּ׳. מַאי כׇּל מִצְוֹת הָאָב עַל הַבֵּן? אִילֵּימָא כֹּל מִצְוָתָא דְּמִיחַיַּיב אַבָּא לְמִיעְבַּד לִבְרֵיהּ נָשִׁים חַיָּיבוֹת – וְהָתַנְיָא: הָאָב חַיָּיב בִּבְנוֹ לְמוּלוֹ וְלִפְדוֹתוֹ. אָבִיו – אֵין, אִמּוֹ – לֹא!

**William Davidson Edition - English:**
§ The mishna teaches: With regard to **all mitzvot of a father with regard to his son,** both men and women are obligated to perform them. The Gemara inquires: **What** is the meaning of the expression: **All mitzvot of a father with regard to his son? If we say** that this is referring to **all of the mitzvot that a father is required to perform for his son,** are **women obligated** in these? **But isn’t it taught** in a *baraita*: **A father is obligated with regard to his son to circumcise him, and to redeem him?** This indicates that **his father, yes,** he is obligated to do these, but **his mother, no,** she is not obligated to perform these mitzvot for her son.


###### Kiddushin 30b:16
[Kiddushin 30b:16](https://torahapp.org/share/book/Kiddushin/r/30b:16)

אָמַר רַב יְהוּדָה, הָכִי קָאָמַר: כׇּל מִצְוֹת הָאָב הַמּוּטָּלֹת עַל הַבֵּן לַעֲשׂוֹת לְאָבִיו, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּיבִין. תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: ״אִישׁ״ – אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מִנַּיִן? כְּשֶׁהוּא אוֹמֵר ״תִּירָאוּ״ – הֲרֵי כָּאן שְׁנַיִם.

**William Davidson Edition - English:**
**Rav Yehuda said** that **this is what** the mishna **is saying:** With regard to **each mitzva** for **the father that is incumbent upon the son to perform for his father, both men and women are obligated** in them. The Gemara comments: **We** already **learned this, as the Sages taught** in a *baraita*, with regard to the verse: **“A man** shall fear [*tira’u*] his mother and his father” (Leviticus 19:3). **I have** derived **only** that **a man** is obligated in this mitzva; **from where** do I derive that **a woman** is also obligated? **When it says** in the same verse: **“A man shall fear [*tira’u*] his mother and his father”** (Leviticus 19:3), employing the plural form of the verb, this indicates that **there are two** that are obligated **here,** both a man and a woman.


###### Kiddushin 30b:17
[Kiddushin 30b:17](https://torahapp.org/share/book/Kiddushin/r/30b:17)

אִם כֵּן מָה תַּלְמוּד לוֹמַר ״אִישׁ״? – אִישׁ סִיפֵּק בְּיָדוֹ לַעֲשׂוֹת, אִשָּׁה אֵין סִיפֵּק בְּיָדָהּ לַעֲשׂוֹת, מִפְּנֵי שֶׁרְשׁוּת אֲחֵרִים עָלֶיהָ. אָמַר רַב אִידִי בַּר אָבִין אָמַר רַב: נִתְגָּרְשָׁה, שְׁנֵיהֶם שָׁוִים.

**William Davidson Edition - English:**
**If so,** that both of them are obligated, **what** is the meaning when **the verse states: “Man”?** In the case of **a man,** it is **in his power to perform** this mitzva; whereas with regard to **a woman,** it is **not** always **in her power to perform** this mitzva, **because she is under the authority of another** person, i.e., her husband. As she is obligated to her husband to maintain her household, she is not always able to find time for her parents. **Rav Idi bar Avin says** that **Rav says:** Consequently, if a woman **is divorced,** then **both of them,** a daughter and a son, are **equal** with regard to honoring and fearing their father and mother.


###### Kiddushin 30b:18
[Kiddushin 30b:18](https://torahapp.org/share/book/Kiddushin/r/30b:18)

תָּנוּ רַבָּנַן: נֶאֱמַר: ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״, וְנֶאֱמַר: ״כַּבֵּד אֶת ה׳ מֵהוֹנֶךָ״, הִשְׁוָה הַכָּתוּב כִּבּוּד אָב וָאֵם לִכְבוֹד הַמָּקוֹם.

**William Davidson Edition - English:**
**The Sages taught** that **it is stated: “Honor your father and your mother”** (Exodus 20:11), **and it is stated: “Honor the Lord with your wealth”** (Proverbs 3:9). In this manner, **the verse equates the honor of one’s father and mother to the honor of the Omnipresent,** as the term “honor” is used in both cases.


###### Kiddushin 30b:19
[Kiddushin 30b:19](https://torahapp.org/share/book/Kiddushin/r/30b:19)

נֶאֱמַר: ״אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ״, וְנֶאֱמַר: ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד״, הִשְׁוָה הַכָּתוּב מוֹרָאַת אָב וָאֵם לְמוֹרָאַת הַמָּקוֹם.

**William Davidson Edition - English:**
Similarly, **it is stated: “A man shall fear his mother and his father”** (Leviticus 19:3), **and it is stated: “You shall fear the Lord your God and Him you shall serve”** (Deuteronomy 6:13). **The verse equates the fear of one’s father and mother to the fear of the Omnipresent.**


###### Kiddushin 30b:20
[Kiddushin 30b:20](https://torahapp.org/share/book/Kiddushin/r/30b:20)

נֶאֱמַר: ״מְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת״, וְנֶאֱמַר: ״אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ״, הִשְׁוָה הַכָּתוּב בִּרְכַּת אָב וָאֵם לְבִרְכַּת הַמָּקוֹם. אֲבָל בְּהַכָּאָה וַדַּאי אִי אֶפְשָׁר.

**William Davidson Edition - English:**
Likewise, **it is stated: “He who curses his father or his mother shall be put to death”** (Exodus 21:17), **and it is stated: “Whoever curses his God shall bear his sin”** (Leviticus 24:15). **The verse equates the blessing,** a euphemism for cursing, **of** one’s **father and mother to the blessing of the Omnipresent. But with regard to striking,** i.e., with regard to the *halakha* that one who strikes his father or mother is liable to receive court-imposed capital punishment, **it is certainly not possible** to say the same concerning the Holy One, Blessed be He.


###### Kiddushin 30b:21
[Kiddushin 30b:21](https://torahapp.org/share/book/Kiddushin/r/30b:21)

וְכֵן בְּדִין, שֶׁשְּׁלָשְׁתָּן שׁוּתָּפִין בּוֹ. תָּנוּ רַבָּנַן: שְׁלֹשָׁה שׁוּתָּפִין הֵן בָּאָדָם: הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָבִיו, וְאִמּוֹ. בִּזְמַן שֶׁאָדָם מְכַבֵּד אֶת אָבִיו וְאֶת אִמּוֹ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מַעֲלֶה אֲנִי עֲלֵיהֶם כְּאִילּוּ דַּרְתִּי בֵּינֵיהֶם, וְכִבְּדוּנִי.

**William Davidson Edition - English:**
**And so** too, the equating of one’s attitude toward his parents to his attitude toward God is **a logical derivation, as the three of them are partners in his** creation. As **the Sages taught: There are three partners in** the forming of **a person: The Holy One, Blessed be He,** who provides the soul, **and his father and his mother. When a person honors his father and mother, the Holy One, Blessed be He, says: I ascribe** credit **to them as if I dwelt between them and they honor Me** as well.


###### Kiddushin 30b:22
[Kiddushin 30b:22](https://torahapp.org/share/book/Kiddushin/r/30b:22)

תַּנְיָא רַבִּי אוֹמֵר: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁבֵּן מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says: It is revealed and known before the One Who spoke and the world came into being that a son honors his mother more than** he honors **his father, because**