## Kiddushin Daf 34a

###### Kiddushin 34a:1
[Kiddushin 34a:1](https://torahapp.org/share/book/Kiddushin/r/34a:1)

וּתְפִילִּין.

**William Davidson Edition - English:**
**And** the donning of **phylacteries** (Deuteronomy 6:8), which are not worn at night or on Shabbat and Festivals, is also a positive, time-bound mitzva.


###### Kiddushin 34a:2
[Kiddushin 34a:2](https://torahapp.org/share/book/Kiddushin/r/34a:2)

וְאֵיזוֹהִי מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָהּ – מְזוּזָה, מַעֲקֶה, אֲבֵידָה, וְשִׁילּוּחַ הַקֵּן.

**William Davidson Edition - English:**
**And what is a positive mitzva that is not time bound?** Examples include the affixing of **a *mezuza*** (Deuteronomy 11:20), the construction of **a parapet** on a roof (Deuteronomy 22:8), returning **a lost item** (Deuteronomy 22:1–3), **and the release** of the mother bird from **the nest,** i.e., the mitzva of sending away a mother bird when one finds it sitting on chicks or eggs (Deuteronomy 22:6–7).


###### Kiddushin 34a:3
[Kiddushin 34a:3](https://torahapp.org/share/book/Kiddushin/r/34a:3)

וּכְלָלָא הוּא? הֲרֵי מַצָּה, שִׂמְחָה, הַקְהֵל, דְּמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא, וְנָשִׁים חַיָּיבוֹת! וְתוּ: וַהֲרֵי תַּלְמוּד תּוֹרָה, פְּרִיָּה וּרְבִיָּה, וּפִדְיוֹן הַבֵּן דְּלָאו מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָהּ הוּא – וְנָשִׁים פְּטוּרוֹת!

**William Davidson Edition - English:**
The Gemara asks: **But is** this an established **principle?** But **there are** the mitzvot of eating ***matza*** on the first night of Passover (Exodus 23:15), of **rejoicing** on a Festival (Deuteronomy 16:9–11), and **assembly** on *Sukkot* following the Sabbatical Year (Deuteronomy 31:10–13). **And** each of these is **a positive, time-bound mitzva, and** yet **women are obligated** in them. **And furthermore,** one can raise a difficulty as follows: **But there are** the mitzvot of **Torah study** (Deuteronomy 6:7), **procreation** (Genesis 1:28), **and redemption of the firstborn** (Exodus 13:12–13), each of which **is not a positive, time-bound mitzva, and** yet **women are exempt** from them.


###### Kiddushin 34a:4
[Kiddushin 34a:4](https://torahapp.org/share/book/Kiddushin/r/34a:4)

אָמַר רַבִּי יוֹחָנָן: אֵין לְמֵדִין מִן הַכְּלָלוֹת, וַאֲפִילּוּ בִּמְקוֹם שֶׁנֶּאֱמַר בּוֹ ״חוּץ״,

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: One does not learn** practical *halakhot* **from general statements,** i.e., when a general statement appears in a mishna and uses the term: All, it is not to be understood as an all-inclusive statement without exceptions. This is the case **even in a place where it says: Except,** to exclude a specific matter.


###### Kiddushin 34a:5
[Kiddushin 34a:5](https://torahapp.org/share/book/Kiddushin/r/34a:5)

דִּתְנַן: בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִין חוּץ מִן הַמַּיִם וּמֶלַח, וְתוּ לֵיכָּא? וְהָאִיכָּא כְּמֵהִין וּפִטְרִיּוֹת! אֶלָּא אֵין לְמֵדִין מִן הַכְּלָלוֹת, וַאֲפִילּוּ בִּמְקוֹם שֶׁנֶּאֱמַר בּוֹ ״חוּץ״.

**William Davidson Edition - English:**
A proof for this is **as we learned** in a mishna (*Eiruvin* 26b): **One can establish a joining** of houses in courtyards [*eiruv ḥatzerot*] and a joining of Shabbat boundaries [*eiruv teḥumin*], **and** similarly, **one can merge** courtyards to permit carrying in a joint alleyway on Shabbat. This can be done **with all** types of food **except for water and salt.** This is stated as a *halakha* with specific exceptions, **and** yet one can ask: **Is there nothing else** that cannot be used for an *eiruv*? **But there are truffles and mushrooms,** which also cannot be used for an *eiruv*, because they do not offer nourishment. **Rather, conclude from this** that **one may not learn from general statements, even in a place where it says: Except.**


###### Kiddushin 34a:6
[Kiddushin 34a:6](https://torahapp.org/share/book/Kiddushin/r/34a:6)

וּמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת מְנָלַן? – גָּמַר מִתְּפִילִּין, מַה תְּפִילִּין נָשִׁים פְּטוּרוֹת – אַף כׇּל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת. וּתְפִילִּין? – גָּמַר לַהּ מִתַּלְמוּד תּוֹרָה, מָה תַּלְמוּד תּוֹרָה נָשִׁים פְּטוּרוֹת – אַף תְּפִילִּין נָשִׁים פְּטוּרוֹת.

**William Davidson Edition - English:**
§ The Gemara turns to the sources of this principle. **From where do we** derive that **women are exempt from positive, time-bound mitzvot?** It is **derived** by juxtaposition **from** the mitzva of **phylacteries: Just as women are exempt from** donning **phylacteries, so too, women are exempt from all positive, time-bound mitzvot. And** the exemption of women from donning **phylacteries is derived from** their exemption from **Torah study: Just as women are exempt from Torah study,** as derived from Deuteronomy 11:19, **so too women are exempt from** donning **phylacteries,** as the two issues are juxtaposed in the Torah (Deuteronomy 6:7–8).


###### Kiddushin 34a:7
[Kiddushin 34a:7](https://torahapp.org/share/book/Kiddushin/r/34a:7)

וְנַקֵּישׁ תְּפִילִּין לִמְזוּזָה! תְּפִילִּין לְתַלְמוּד תּוֹרָה אִיתַּקּוּשׁ, בֵּין בְּפָרָשָׁה רִאשׁוֹנָה בֵּין בְּפָרָשָׁה שְׁנִיָּה, תְּפִילִּין לִמְזוּזָה בְּפָרָשָׁה שְׁנִיָּה לָא אִיתַּקּוּשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And let us** say the opposite **and juxtapose phylacteries to *mezuza*,** which is also mentioned in that passage. *Mezuza* is a mitzva in which women are also obligated. Based on this comparison, women would be obligated in phylacteries as well. The Gemara answers: **Phylacteries are juxtaposed to Torah study** in **both the first paragraph and in the second paragraph** of *Shema*, whereas **phylacteries are not juxtaposed to *mezuza* in the second paragraph.** It is therefore preferable to compare phylacteries to Torah study.


###### Kiddushin 34a:8
[Kiddushin 34a:8](https://torahapp.org/share/book/Kiddushin/r/34a:8)

וְנַקֵּישׁ מְזוּזָה לְתַלְמוּד תּוֹרָה! לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״לְמַעַן יִרְבּוּ יְמֵיכֶם״, גַּבְרֵי בָּעוּ חַיֵּי, נְשֵׁי לָא בָּעוּ חַיֵּי?!

**William Davidson Edition - English:**
The Gemara says: **But** if so, **let us juxtapose *mezuza* to Torah study** and say that women are also exempt from the obligation of a *mezuza*. The Gemara rejects this suggestion: This **could not enter your mind, as it is written** with regard to the mitzva of *mezuza*: **“That your days may be multiplied”** (Deuteronomy 11:21). Can it be said that **men need life** but **women do not need life?** Since the reward for the performance of the mitzva of *mezuza* is extended life, this mitzva applies to women as well.


###### Kiddushin 34a:9
[Kiddushin 34a:9](https://torahapp.org/share/book/Kiddushin/r/34a:9)

וַהֲרֵי סוּכָּה דְּמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָהּ, דִּכְתִיב ״בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים״, טַעְמָא דִּכְתַב רַחֲמָנָא הָאֶזְרָח לְהוֹצִיא אֶת הַנָּשִׁים, הָא לָאו הָכִי נָשִׁים חַיָּיבוֹת!

**William Davidson Edition - English:**
The Gemara further asks: **But there is** the mitzva of residing in **a *sukka*, which is a positive, time-bound mitzva, as it is written: “In *sukkot* you shall reside seven days”** (Leviticus 23:42), referring to seven specific days of the year. Nevertheless, **the reason** women are exempt from this mitzva is **that the Merciful One writes** in the continuation of the verse: “All **the homeborn** in Israel shall reside in *sukkot*.” The definite article “the” is an exclusion, and serves **to exclude the women** from the obligation to reside in a *sukka*. It may be derived from here that **if that was not so, women** would be **obligated.** This indicates that women do not receive a blanket exemption from every positive, time-bound mitzva.


###### Kiddushin 34a:10
[Kiddushin 34a:10](https://torahapp.org/share/book/Kiddushin/r/34a:10)

אָמַר אַבָּיֵי: אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל דִּכְתִיב ״בַּסֻּכֹּת תֵּשְׁבוּ״ – ״תֵּשְׁבוּ״ כְּעֵין תָּדוּרוּ: מָה דִּירָה אִישׁ וְאִשְׁתּוֹ – אַף סוּכָּה אִישׁ וְאִשְׁתּוֹ.

**William Davidson Edition - English:**
**Abaye said:** In the case of residing in a *sukka* a special verse **was necessary** to exempt women, as otherwise **it might enter your mind to say** that **since it is written:** “In *sukkot* you shall reside,” this means that you should **reside as you dwell** in your permanent home: **Just as a man and his wife** live together in **a residence, so too, a man and his wife** are obligated to reside together in a ***sukka*.**


###### Kiddushin 34a:11
[Kiddushin 34a:11](https://torahapp.org/share/book/Kiddushin/r/34a:11)

וְרָבָא אָמַר:

**William Davidson Edition - English:**
**And Rava said:**