Daily Halacha Sunday 11th Marcheshvan: Guidelines for Educating Children in Reciting Blessings: Age, Cleanliness, Teaching Methods, and Answering Amen

Guidelines for Educating Children in Reciting Blessings: Age, Cleanliness, Teaching Methods, and Answering Amen:

1. Age of Chinuch for Brachos:

Before blessings – From what age must one begin educating his child to recite blessings prior to eating?[1] Once the child is old enough to understand the concept of a blessing, that he is blessing G-d, then one is obligated to educate him to say the blessing prior to eating.[2] This is approximately from age 6 or seven.[3] Or, age 4 or 5.[4] Nonetheless, some are accustomed to beginning educating the child as soon as he knows how to say the correct blessings[5], and some are accustomed to educating the child the moment he begins speaking.[6]

After blessing – Birchas Hamazon:[7] It is a Rabbinical[8] command for a father[9] to educate his son and daughter[10] in the Mitzvah of Birchas Hamazon, beginning from when the child reaches the age of education. The obligatory age of education in this regard [does not begin before age 6 or 7[11], and] is no later than age 9 or 10[12], [although practically the custom is to educate children in some form of Birchas Hamazon beginning from age three, from the day of the Upsherinish and onwards[13]]. Nonetheless, regarding the length and Nussach of Birchas Hamazon there is the following difference in age: Until age six, it suffices for the child to recite the sentence of Brich Rachamana, and there is no need to educate him to recite the actual paragraphs of Birchas Hamazon. [This refers to the saying of Brich Rachamana Elokana Malka Dealma Mara Dehai Pita.[14]] From age six until age eight, the child is to be educated to recite “Birchas Hamazon Hakatzar,” which is a short version of each of the four blessings of Birchas Hamazon.[15] From age eight and onwards the child is to recite the entire Birchas Hamazon, just like an adult.[16] [Nonetheless, in a time of need, the child may say the entire first paragraph of Hazan, and then recite the Nusach of Birchas Hamazon Hakatzar for the remainder of the Bentching.[17]]

Summary: Educating Children in Birchas Hamazon (Grace After Meals)

• Until age 6: Children recite the brief phrase “Brich Rachamana” rather than the full Birchas Hamazon.
• Ages 6 to 8: Children are taught the shortened version called “Birchas Hamazon Hakatzar,” which summarizes each of the four blessings.
• From age 8 and on: Children begin reciting the complete Birchas Hamazon like adults. In urgent situations, they may say the full first paragraph and then complete with the shortened version for the remaining sections.

Age for Brachos

Age for Birchas Hamazon

1. Guidelines for Teaching children the Brachos:

Teaching children blessings outside of eating times:[18] It is permitted to teach children the proper blessings even not during their appropriate time [i.e., not during eating and drinking].[19] [The teacher may even recite Hashem’s name in the blessing in order to educate the children.[20] However it is best, if possible, to simply hint towards Hashem’s name and have them recite it on their own.[21]]

• Example: Rabbi Cohen is teaching a group of children in his classroom about the blessings recited before eating different foods. To help them learn, he instructs the children to repeat the blessing for bread, “Baruch Atah Hashem…” together, even though they are not actually about to eat. The lesson takes place in the middle of the morning, not at mealtime. To show proper respect, Rabbi Cohen hints at the name of Hashem rather than pronouncing it, encouraging the children—like Yaakov—to say Hashem’s name themselves when reciting the blessing as part of their learning. If the child does not get the hint, then he recites the name of Hashem aloud. This method ensures the children become familiar with the text and structure of blessings, preparing them for actual practice when eating.

May one teach the blessings to a child who has not yet reached the age of Chinuch?[22] Yes. It is permitted to teach a child the blessings even prior to him reaching the age of Chinuch.

• Example: Mushky is sitting with her two-year-old Mendel, who is not yet old enough to be obligated in the laws of Chinuch. She recites the blessing for fruit, “Baruch Atah Hashem…” and encourages the child to repeat after them, helping the child learn the words and structure of the blessing, even though the child is not yet at the age where he can say each word.

May one educate a child to say blessings if he is not yet potty trained?[23] If the child is dirty with feces or urine, he may not say a blessing. If the child is clean then he may say a blessing while he is clean. Thus, if a parent desires to educate a child to say a blessing prior to potty training they may only do so while the child is clean.

May one educate a child to say blessings if he is potty trained but may contain fecal remnant?[24] Some Poskim[25] rule it is permitted to educate him in blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[26] This is approximately at age six.[27] Others[28] however rule it is forbidden to do so.[29]

1. Saying Bracha on behalf of child and being Yotzei from a child:

Reciting blessings on behalf of children:[30] One may recite any blessing, even Birchas Hanehnin, on behalf of a child in order to educate them in Mitzvos. This applies even towards children whose education is not under his responsibility, such as they are not part of his family. [Thus, if a child desires to eat something and does not know the blessing it is permitted for one to recite the blessing for him in order to educate him in Mitzvos.[31]]

• Example: Leah, an adult, is at a birthday party with several children. She recites Shehakol for David, a 6-year-old about to drink juice, even though she herself is not drinking. This helps educate him in mitzvot, as permitted by halacha.

Child being Motzi others: 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.[32] Furthermore, even regarding other blessings some Poskim[33] rule that child who is eating or drinking can be Motzi another in Birchas Hanehnin.[34] However, from Admur[35] it is implied that a child can only be Motzi an adult by the blessing of Birchas Hamazon and not by any other blessing.[36]

• Example: Yonah, age 11, is eating bread and says Birchas Hamazon out loud. His friend Adam, an adult who only ate a small portion and did not reach satiation, can be Yotzei with Yonah’s blessing, but not if Adam ate to satiation.

1. Amen to blessing of children:[37]

One is not to answer Amen for a blessing recited by children who are being taught the blessings by their teacher. This is despite the fact that it is permitted to teach the children the proper blessings even not during their appropriate time.[38] If, however, the children are not saying a blessing in vain, such as they are saying blessings at the appropriate time [such as over food], then one [must[39]] answer Amen to their blessings.[40] [One who does not answer Amen to a blessing is severely punished even if the blessing was said by a child.[41] This applies to both a male and female child.[42] This applies even if the child is below the age of Chinuch.]

Is one to answer Amen for a blessing of a child who has not yet reached the age of Chinuch?[43] Some Poskim[44] suggest that one is not to answer Amen for the blessing of a child that has not yet reached the age of Chinuch.[45] Nevertheless, the widespread custom is to answer Amen for the blessing of all children even if they have not yet reached the age of Chinuch.[46]

May one answer Amen to the blessing of a child who is not yet potty trained? Some Poskim[47] imply it is permitted and obligated to answer Amen to his blessings, [other than the father of the child[48]].[49] Others[50] however rule it is forbidden to do so.[51] According to all, it is forbidden for the father to educate his child to say blessings while he is soiled with feces [and he should therefore not answer Amen to his blessings in such a case].

May one answer Amen to the blessing of a child who is not fully clean and contains has fecal remnant?[52] Some Poskim[53] rule it is permitted and one is obligated to answer Amen to his blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[54] This is approximately at age six.[55] Others[56] however rule it is forbidden to answer Amen to the blessing of an unclean child.[57]

Summary

• Age to Begin Blessing Education: Children should start learning to recite blessings before eating once they understand the concept of blessing God, typically around ages 6 or 7, though some begin as early as when the child starts speaking or can say the blessings correctly.  
• Birchas Hamazon Education Stages: For Grace After Meals, children under 6 recite a brief phrase “Brich Rachamana,” ages 6 to 8 learn a shortened version called “Birchas Hamazon Hakatzar,” and from age 8 onward, children recite the full Birchas Hamazon like adults, with allowances for shortened versions in urgent cases.  
• Teaching Blessings Outside Mealtime: It is permitted to teach children blessings even when not eating or drinking, including pronouncing God’s name for educational purposes, preferably by hinting at the name for children to say themselves. Teaching can occur before the age of obligation (chinuch).  
• Cleanliness and Blessing Recitation: Children should not say blessings if soiled with feces or urine; if clean, they may recite blessings. Opinions vary on allowing blessings if the child is potty trained but may have fecal remnants, with some permitting education before age six and others forbidding it.
• Reciting Blessings on Behalf of Children: Adults may recite blessings, including Birchas Hanehnin, on behalf of children to educate them, even if the children are not their own.
• Children as Fulfillers of Blessings for Adults: A child who ate a kezayis of bread can fulfill an adult’s obligation in Birchas Hamazon if the adult is not satiated. Some authorities permit a child to fulfill other blessings, but others limit this to Birchas Hamazon only.
• Responding Amen to Children’s Blessings: One should not answer Amen to blessings recited by children during learning outside appropriate times, but must answer Amen when blessings are said at proper times, such as over food. There is debate about answering Amen for children below chinuch age or who are not fully clean, with the widespread custom to answer Amen regardless. Fathers should not answer Amen if the child is soiled.  

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[1] See Otzer Habrachos 3:35; Piskeiy Teshuvos 202 footnote 9; See regarding Birchas Hamazon: Admur 343:2 regarding all positive commands; 186:3 and 187:4 regarding Birchas Hamazon; Michaber 186:2 “A child is Rabbinically obligate din Birchas Hamazon in order to educate him”; M”A 187; Bach 192; Mishneh Brachos 20a “Women, children, and slaves are obligated in the Mitzvah of …Birchas Hamazon.”; Nitei Gavriel 17:14 footnote 23

[2] Maharam Chalva 141

[3] M”B 269:1

[4] Makor Chaim of Chavos Yair 269; Yabia Omer 8:25

[5] Ashrei Ish 1:221; Doleh Umashkeh 385; See Salmas Chaim 134; See Piskeiy Teshuvos 215:8 footnote 44

[6] Yesod Veshoresh HavodaShaar 7:10

[7] Admur 343:2 regarding all positive commands; 186:3 and 187:4 regarding Birchas Hamazon; Michaber 186:2 “A child is Rabbinically obligate din Birchas Hamazon in order to educate him”; M”A 187; Bach 192; Mishneh Brachos 20a “Women, children, and slaves are obligated in the Mitzvah of …Birchas Hamazon.”; See M”B 186; Kaf Hachaim; Piskeiy Teshuvos 186:3

How much must the child eat: See Chasam Sofer 49; Piskeiy Teshuvos 640:2 footnote 8

[8] Admur 343:2; Hilchos Talmud Torah 1:1; Rambam Tzitzis 3:9; Chagiga 4a; See Likkutei Sichos 35 p. 61;

Opinion of Admur in Tanya: In Tanya, in the Hakdama to Shaar Hayichud Vihemuna, Admur writes in parentheses that “The Mitzvah of Chinuch is also with a positive command, as written in chapter 343” The intent of this statement is not to say that the Mitzvah of Chinuch is a positive command, but rather that the Rabbinical command of Chinuch also obligates one to train one’s child in following the Biblical positive commands. [Lessons in Tanya]

[9] See Admur 343:4 that women are exempt from the Rabbinical obligation of educating their children

[10] Admur ibid; implied conclusion of M”A 343:1 [however see Machatzis Hashekel]; Tosafus Yesheinim Yuma 82; Shivas Tziyon 61, brought in Pischeiy Teshuvah Y.D. 396:2; Machatzis Hashekel 343:1

Other opinions: Some Poskim rule a father is not obligated to educate his daughter in Mitzvos. [M”A 343:1 that so is implication of Nazir 29; Machatzis Hashekel explains the M”A ibid leaves this matter in question.]

[11] See Admur 187:4 “prior to age eight”; Sefer Chanovh Lanaar Chapter 14: Ages 6-7; Piskeiy Teshuvos ibid;

[12] See regarding Zimun: Admur 199:9; Michaber 199:10; Rav Nachamn Brachos 48a

[13] Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2; Nitei Gavriel 17:14 footnote 23

[14] See Siddur Tehilas Hashem the section of blessings for young children

[15] Admur 187:4; M”A 187:1; Bach 192 in name of Kol Bo 26; Orchos Chaim Birc has Hamazon 63; Darkei Moshe 191; M”B 187:4

[16] Implication of Admur 187:4; Shaar Hatziyon 187:6; See Piskeiy Teshuvos ibid footnote 14

[17] See Piskeiy Teshuvos ibid footnote 14-16

[18] Admur 215:2; Michaber 215:2-3; Brachos 53b

[19] Admur ibid; Michaber 215:3; Rambam Brachos 1:15; Brachos ibid

[20] The reason: As it is done in a form of learning and the teacher hence fulfills the Biblical command of Veshinantom Levanecha [Igros Kodesh 3:138]

[21] Ashel Avraham Butchach 167:19; Kaf Hachaim 167:129

[22] P”M 657 M”Z 1

[23] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[24] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[25] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Piskeiy Teshuvos 215 footnote 49

[26] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[27] Misgeres Hashulchan ibid

[28] Kitzur SHU”A ibid in Lechem Hapanim

[29] The reason: As it is forbidden for an adult to say a blessing while he has. []

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

[31] M”B 167:93

[32] Admur 186:3; Michaber 186:2; Brachos 20b

[33] P”M 213 A”A 7; 215 M”Z 3  

[34] 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 Derabanan can be Motzi a Chad Derabanan. [See M”A 186:3 based on Pesachim 116b; Opinion in Admur 197:6 regarding Birchas Hamazon; Koveitz Oholei 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]

[35] 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 Oholei Torah 808 pp. 44-49

[36] The reason: As a Trei Derabanan cannot be Motzi a Chad Derabanan. [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]

[37] Admur ibid; Michaber 215:2-3; Brachos 53b

[38] Admur ibid; Michaber 215:3; Rambam Brachos 1:15

[39] M”B 124:47

[40] The reason: A child is obligated to say an obligatory blessing [just like an adult] in order to educate them in Mitzvos. Thus, when they say a blessing at the appropriate time in order to exempt them from their obligation, one is to answer Amen to the blessing. The same applies regarding a child who is reading the Haftorah for the congregation and is saying the before and after blessings, that the congregation is to answer Amen to those blessings.  [Admur ibid]

[41] See Maaseh Shehaya brought above from Nehara Hashaleim p. 15, brought in Kaf Hachaim 124:30

[42] Piskeiy Teshuvos 215 footnote 45; However, see Aruch Hashulchan 215:2 that it does not apply towards a female child. See Yabia Omer 2:13

[43] See Nitei Gavriel 17:12 footnote 19 in length

[44] M”B 215:8 that so is implied from the Peri Megadim; M”B 124:47

[45] What is the age of Chinuch? Some say the age of Chinuch is five years old. [Yabia Omer 8:25] Others write it is from the time the child knows how to say the blessing on his own. [Salmas Chaim 134; See Piskeiy Teshuvos 215:8 footnote 44]

[46] Even Yisrael 8:14; See Piskeiy Teshuvos ibid footnote 46; Or Letziyon 2:14; Nitei Gavriel 17:12

[47] See Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Tiferes Adam 3:6; Piskeiy Teshuvos 215 footnote 49

[48] See Misgeres Haashulchan ibid

[49] The reason: As a child who is not old enough to be educated to clean himself, only the father is obligated to clean him. Thus, if a person [other than the father] hears his blessing, he must answer Amen towards it. [Misgeres Hashulchan ibid]

[50] Kitzur SHU”A ibid in Lechem Hapanim

[51] The reason: As it is forbidden for an adult to say a blessing while he has fecal remnant in his anus opening, and the same would apply to a child who is being educated in Mitzvos. [ibid]

[52] See Nitei Gavriel 17:12 footnote 19 in length

[53] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Tiferes Adam 3:6; Piskeiy Teshuvos 215 footnote 49

[54] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[55] Misgeres Hashulchan ibid

[56] Kitzur SHU”A ibid in Lechem Hapanim

[57] The reason: As it is forbidden for an adult to say a blessing while he has rectal fecal remnant and the same would apply for a child. [ibid]