3. The Form of the Chinuch in Mitzvah’s:[1]

A. Must a Child Fulfill a Mitzvah in the Same Valid Manner as an Adult?

The question is whether the form of a mitzvah performed by a child must be identical to the way an adult fulfills it in order to count as proper fulfillment. In other words, must the mitzvah be performed in a manner that would fully discharge the obligation were the child an adult, or is it sufficient for the child to fulfill the mitzvah with certain deficiencies, so long as the general command is observed?

The Poskim[2] rule is that the obligation of chinuch requires more than exposure to the general idea or spirit of the mitzvah. Rather, one must train the child to perform the mitzvah with all of its essential, validating details, to the extent that if the same act were performed by the child as an adult, it would fully satisfy the obligation. It is not sufficient to fulfill the mitzvah in a way that contains an element of invalidation, even if the general concept of the mitzvah is present.

• For example, with respect to the mitzvah of chinuch in shaking the lulav, one may not give a child an invalid lulav set that does not meet the proper halachic standards. Since such a performance would not fulfill the mitzvah for an adult, it likewise fails to satisfy the requirement of chinuch.

B. Chinuch for Basic Mitzvah versus Hiddur Mitzvah[3]

Some Poskim[4] rule that once a child reaches the age of Chinuch one is required to educate him not just in the letter of the law fulfillment of Mitzvos, but even in Hiddur Mitzvah. Other Poskim[5] however rule, that there’s never an obligation to educate a child in a matter of Hiddur Mitzvah. [Practically speaking, even if one were to conclude that there is no strict obligation to educate a child in the fulfillment of a Hiddur mitzvah, it remains the widespread custom of God‑fearing Jews and families to educate their children not only in the basic performance of mitzvot, but even in matters of hiddur mitzvah (enhancing a mitzvah). This approach is reflected in numerous statements of the Rebbe.[6]]

C. Chinuch for Chumras and Hiddurim[7]

There is no formal obligation to educate a child in matters of chumrah or hiddur mitzvah. Nevertheless, the widespread custom among God‑fearing families is to do so, taking into account the child’s maturity, disposition, and readiness for the Chumra. There is no single, uniform standard that applies in all cases.

• Example: Thus, for example, it may be inappropriate to accustom a child to immersing in a mikveh daily until he is close to the age of bar mitzvah, and indeed so is the common practice to delay until then. Likewise, one should not force a child to refrain from eating or drinking before kiddush until he reaches the age of bar mitzvah, as will be explained in the relevant chapter. At the same time, children are educated from a very young age to refrain from eating Gebrochts on Pesach, even though this matter is a mere Chumra and Hiddur.

🎓 Lesson in Chinuch:

In the above regard, parents and educators must exercise great care not to overburden the child with Chumros and Hiddurim. One must remember that the primary goal of education is not to “win the battle” by imposing this chumrah or that Hiddur and making sure he does so at times out of coercion, but to “win the war” in which the child himself desires to do so when he is older and of age by fostering a genuine love and enjoyment of Judaism. This is something that is often undermined when a child is forced to observe practices for which he is not yet ready. Accordingly, each case must be thoughtfully and responsibly considered and if necessary, one is to consult with a Rav for guidance.

D. Leniencies that can be applied to children:

Not all matters of Jewish law that are obligatory upon an adult carry an obligation of chinuch for a child. For example, with regard to refraining from eating or drinking before kiddush, one is not obligated to educate a child in this practice, as will be explained later. Thus, it is important for parents to educate themselves in what matters they are actually obligated to educate their child in, as will be explained throughout the coming chapters. Additionally, we find that whenever there is a halachic dispute as to whether something is permitted or prohibited, there is room to be lenient on behalf of a child.[8]

E. Tashlumin in Mitzvos[9]

There is a dispute among the Poskim as to whether one is obligated to educate a child to make up (tashlumin) for a mitzvah that he missed. This includes, for example, reciting kiddush during the day to compensate for missing kiddush at night, or praying Minchah twice when Shacharit was missed.

[1] See Encyclopedia Talmudit ibid p. 163 footnotes 30-31; Piskeiy Teshuvos 343:8

[2] See Ritva Sukkah 2b that even a child may not dwell in the sukkah that is over 20 cubits tall; Ran Yuma 82a; Rabbeinu Manoach on Rambam Shevisas Assur 2:10; Biur Halacha end of 657 [however, see M”B 658:28] See Even Yisrael 7:3; Igros Moshe Y.D. 1:224; 2:104; Piskeiy Teshuvos ibid footnote 106; Likkutei Sichos Vol. 35 Parshas Vayeira

Chiddush of Rabbeinu Manoach and Rebbe in Likkutei Sichos: One may suggest that there exists a Biblical obligation of educating the child in Mitzvos for the sake of preparation for the future, although that this obligation carries with it the leniency that the child is not obligated to be educated to perform the Mitzvah with all of its validating details. Since the main purpose of the Biblical command is for preparation and contains no intrinsic value, therefore, it is not so crucial if the fulfillment of the Mitzvah is lacking some details, so long as the child receives the general concept of the command and knows how to fulfill it. However, once the sages made the Rabbinical decree of educating a child, the Mitzvah now carries intrinsic value and therefore must be fulfilled properly with all the details. [See Rabbeinu Manoach on Rambam Shevisas Assur 2:10 from whom the Rebbe learns to be making this explicit distinction. Rabbeinu Manoach on Rambam Shevisas Assur 2:10 explains based on the Rambam, that there are two different levels of obligation of educating a child to fast on Yom Kippur. The obligation to educate a child below the age of 11 to fast for a few hours is not a rabbinical command of Chinuch but is due to the general obligation of a father to educate a child which obligates the father to educate the child in the general concept of the mitzvah, while the obligation for the child to fast from age 11 is an actual rabbinical obligation and therefore the child must fast the entire day] Practically, however, the Rebbe rejects this explanation that Chinuch is Biblical from any level. [See Likkutei Sichos ibid]

[3] See Encyclopedia Talmudit ibid footnotes 31 and 450-454; Piskeiy Teshuvos 343:8; Koveitz Noam 4; Igros Kodesh 31:70

[4] Rama 675:3 regarding a child lighting Chanukah candles “According to our custom that every family member lights their own candles, also a child who has reached the age of education is required to light”; P”M 671 M”Z 1; See M”B 677:13; Kaf Hachaim 677:22; According to Michaber, obviously the child does not light being that according to him only one person lights in each home.

[5] M”A 677:8 “Possibly even according to our custom that every family member lights their own candles, a child is exempt from lighting”; M”B 677:13; Biur Halacha 675:3 “Uledidon”; Shiltei Giborim, brought in M”A ibid; Meiri; Kaf Hachaim 677:22; The M”A and Biur Halacha ibid bring opinions that argue on Rama and hold that even according to the Ashkenazi custom that all male household members light, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. The M”B 675:14 concludes he is only required to light one candle; Sefer Chanoch Lanar 25 footnote 2; Piskeiy Teshuvos ibid

[6] See for example Igros Kodesh 8:20; 22:208

[7] See Piskeiy Teshuvos 343:8; Rav Yaakov Yosef a”h would often quote Achronim who rule that there is no obligation on a father to educate his child in Minhagim that are due to Chumros, including the eating of Kitniyos on Pesach

[8] See Michaber 259:7; Admur 259:7; Piskeiy Teshuvos 343:8; 259:2

[9] See Piskeiy Teshuvos 106 footnote 36; 343:8;