Kidushin Chart #8b -

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Kidushin Chart #8b

Kidushin Daf 34a-35a

**MITZVOS ASEH *SHE'EIN* HA'ZEMAN GERAMA IN WHICH WOMEN ARE OBLIGATED, AND THOSE FROM WHICH WOMEN ARE EXEMPT**
		(A) ARE THEY OBLIGATED?	(B) WHAT IS THE SOURCE?	(C) IS THIS SOURCE VERSE EXTRA?(1)
1)	MORA AV V'EM	Yes	Tira'u (Vayikra 19:3)	No(2)
2)	PIRYAH V'RIVYAH (according to Rebbi Yochanan Ben Beroka)	Yes	va'Yevarech Osam (Bereishis 1:28)	No(3)
3)	(MEZUZAH)(6)	Yes	Lema'an Yirbu Yemeichem (Devarim 11:21)	No(4)
4)	(SHILU'ACH HA'KEN)(7)	Yes	v'Ha'arachta Yamim (Devarim 22:7)	No(5)
5)	TALMUD TORAH	No	Beneichem(8) (Devarim 11:19)	Yes
6)	PIRYAH V'RIVYAH (according to the Rabanan)	No	v'Chivshuhah (Bereishis 1:28)	Yes
7)	PIDYON HA'BEN	No	Tifdeh - Tipadeh (Shemos 34:20)	Yes

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FOOTNOTES:
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(1) That is, is the verse considered one of two verses that teach the same thing (Shnei Kesuvim ha'Ba'im k'Echad) if we have already learned from a different source that a woman is obligated (or exempt) from this type of Mitzvah?
(2) If not for the verse, we might have thought that a woman is exempt since a woman does not have the wherewithal to fulfill this Mitzvah (since she is Meshu'abad to her husband).
(3) If not for the verse, we might have thought that a woman is exempt because the verse says "v'Chivshuhah," and it is only the nature of a man to conquer the land (like the Rabanan hold, who argue with Rebbi Yochanan ben Berokah).
(4) If not for the verse, we might have thought that a woman is exempt, because a Hekesh compares this Mitzvah with the Mitzvah of Talmud Torah (so writes Tosfos on 34b, DH Nashim).
(5) If not for the verse, we would not have known that one who fulfills this verse is blessed with long life (Shitah Lo Noda l'Mi).
(6) So points out Tosfos (34b, DH Nashim).
(7) So points out the Shitah Lo Noda l'Mi (34b).
(8) Rashi (34a, DH Mah Talmud Torah), however, says that the source is from the verse "le'Vanecha" (Devarim 6:7) (see RASHASH).

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