From the Ravs Desk: Latest articles and Q&A [Wednesday 8th Teves 5785]

Child:

Child saying on behalf of an adult – Mitzvah’s:[1] A child cannot be Motzi an adult in a Mitzvah that the adult is obligated, in.[2] This applies both to the Mitzvah or the blessing of the Mitzvah. Furthermore, a child who has reached the age of Chinuch, or even the age of Bar or Bas Mitzvah but has yet to be verified to bring two hairs, cannot fulfill the obligation of an adult who is Biblically obligated in the command.[3]

Birchas Hanehnin: A child who ate a Kezayis of bread can be Motzi a man with Birchas Hamazon if the man did not eat to the point of satiation.[4] Furthermore, even regarding other blessings some Poskim[5] rule that child who is eating or drinking can be Motzi another in Birchas Hanehnin.[6] However, from Admur[7] it is implied that a child can only be Motzi an adult by the blessing of Birchas Hamazon and not by any of the blessing.[8]

Saying a blessing on behalf of a child:[9] It is permitted to recite a blessing on behalf of any child in order to educate them in the mitzvah’s. This applies even to someone else’s child and applies even if the adult is not currently eating and applies even at times that the child is not eating or drinking, and certainly applies prior to eating or drinking a food. Hence, it is permitted for one to recite the blessing of Shehakol on behalf of a child who is having a drink, and the child is not required to say the blessing himself.

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[1] See regarding Tefillin: 37:3; 39:1; See also 55:6; 128:49; See regarding blessings and Birchas Hamazon: 167:23; 186:3; 197:6; 199:9; 213:3 See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Havdalah: Admur 296:19; See regarding Shofar: Admur 588:6; Michaber 589:1; See P”M 17 A”A 2; Kaf Hachaim 17:9;

[2] The reason: Since Hashem does not desire this person himself to perform the command, how can he fulfill the command on behalf of others. [Levush 589; Kaf Hachaim 589:2]

[3] See regarding Tefillin: 37:3; 39:1; See also 55:6; 128:49; See regarding Birchas Hamazon: 199:9; See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Shofar: Admur 588:6; Michaber 589:1; 9

[4] Admur 186:3

[5] P”M 213 A”A 7; 215 M”Z 3   

[6] The reason: As blessings are only Rabbinical and hence a child who is obligated rabbinically to say the blessing due to the mitzvah of education may do so on behalf of an adult who is also on the rabbinically obligated. [P”M ibid] This follows the opinions who rule that a Trei Derabanon can be Motzi a Chad Derabanon. [See M”A 186:3 based on Pesachim 116b; Opinion in Admur 197:6 regarding Birchas Hamazon; Koveitz Ohalei Torah 808 pp. 44-49 that so is possible to learn also in Admur 186:3 that only a child is an exception to the rule]

[7] See Admur 186:3 from whom it is implied that only by Birchas Hamazon can he fulfill the obligation of others were only rabbinically obligated being that it will become biblical for him when he is older, thus implying that by all other blessings, since they will always be rabbinical even when he is older, therefore he cannot fulfill the obligation of adults. Vetzaruch Iyun!; See Koveitz Ohalei Torah 808 pp. 44-49

[8] The reason: As a Trei Derabanon cannot be Motzi a Chad Derabanon. [Tosafus Megillah 19b; M”A 186:3; Degul Merivava 271; Rav Akiva Eiger Teshuvah 7; Derech Hachaim ibid; M”B 271:2; Chayeh Adam 5:23, brought in Shaar Hatziyon 271:2; Shaar Hatziyon 271:2 and 4; Kaf Hachaim 271:9]

[9] Admur 167:23; 215:3; Michaber 167:19; Rosh Hashanah 29a

The Rebbe Rayatz has no living children, nor grandchildren. His only grandchild, Barry Gurary, raised together with his wife Mina two daughters, Sonya, and Sterna [i.e. Friedman] who in turn had three daughters. However, rumor has it that they were adopted, and hence if true, the Rebbe Rayatz does not have any biological living descendants. I have not been able to verify this one way or the other, although have been told by a reputable Chabad historians who personally knew the Gurary family, that they were adopted.

It is unclear. Seemingly Shuls did not exist until the times of the second Temple when the Sages instituted the concept of prayer, and Davening with a Minyan.

See Yirmiyah 39:8