11. Children: The obligations relevant to children during the Seder:[1]

Children who have yet to reach the age of Chinuch are not obligated to be educated in the Mitzvos associated with the night of the Seder. However, children who have reached the age of Chinuch are obligated to be educated in certain Mitzvos, and exempt from others. Furthermore, even children below the age of Chinuch are accustomed to participating in some of the Mitzvos. The following are the details of this matter.

Hearing/saying the Haggadah and Sippur Yetzias Mitzrayim:[2] All children, both male and female, who have reached the age of Chinuch are obligated[3] to be educated by their father to hear the section of Maggid. [This is in addition to the Biblical obligation of the parent[4] in the Mitzvah of Sippur Yetzias Mitzrayim, which requires one to tell over the story of the exodus to his children, in a language that they understand.[5]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.

Saying the sections of Haggadah after Afikomen:[6] The father is obligated to educate all children, both male and female, who have reached the age of Chinuch, to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.

Matzah and Maror:[7] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Matzah and Maror on the night of the 15th. [They are to eat Matzah and Maror in all the set areas of the Seder, which include Motzi Matzah, Maror, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.[8]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[9] [However, some Poskim[10] rule that the age of Chinuch for eating Matzah [and Maror] is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah [or Maror] within the maximum Shiur of Achilas Peras, which is nine minutes.[11] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah/Maror for the sake of education.[12] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.[13]] Children may be Yotzei their Kezayis of Maror with only lettuce and do not need to add also horseradish. See Chapter 1 Halacha 3E!

Four cups of wine:[14] All children, both male and female[15], who have reached the age of Chinuch are [Rabbinically[16]] obligated to be educated by their father[17] in the drinking of the four cups, in the order of the Haggadah that was explained in A. The age of Chinuch in this regard is when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over [each of the four] cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and the child is also old enough to understand the story of the exodus that he is told from the Haggadah, and is thus fit to be educated to hear the Haggadah that is said over the second cup. Likewise, the child is also [old enough to be] obligated in education of hearing Birchas Hamazon on the third cup[18] and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.[19] [This implies that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid and Birchas Hamazon, are not obligated to drink the four cups, even if they are of age to be educated in one of these Mitzvos.[20] Some Poskim[21]  rule that the age of Chinuch in the above regard is approximately from age 5-6. Furthermore, some Poskim[22] rule that even children below the age of Chinuch are to be given four cups to drink, although other Poskim[23] negate this ruling. The children are initially to be given their own cup of wine, and not simply drink from the cup of others.[24] Some Poskim[25] rule that the children may each be given a small cup of wine or grape juice that is even less than a Revius and that they are not required to drink the entire cup, and even a small sip suffices. However, other Poskim[26] learn that the above only refers to children who are below the age of Chinuch, however children who are of the age of Chinuch are to have a cup which holds a Revius of wine and are to drink majority of the Revius, just like an adult. Practically, all children are to be given a cup even if they are below the age of Chinuch, and those above the age of Chinuch are to be given a cup that holds a Revius, and drink at least a cheek full [i.e. Kimalei Lugmav].[27] According to all, one may give the children grape juice rather than wine for the sake of fulfilling their Mitzvah.[28]]

Leaning: Some Poskim[29] rule that [male[30]] children are to be educated to lean. Practically, so is the custom. Nonetheless, if a child forgot to lean, one is not required to have them repeat the eating of Matzah or drinking of the wine or grape juice.[31] Some write that children are only to be educated to lean starting from age 9-10 and not younger, even if they have already reached the age of Chinuch.[32]

Giving a child food and Matzah to eat before the Seder?[33] [In general it is forbidden to eat prior to Kiddush, and one may not delay the start of the Seder after nightfall, however,] if one is unable to begin the Seder [i.e. Kadesh] right away at the beginning of the night, and the children are hungry and desire to eat, then one may give them a small amount of food to eat [even prior to saying Kiddush]. [It goes without saying that one may give them a small amount to eat after the start of the Seder, as explained in Halacha 7. This applies to children of all ages, even above the age of Chinuch, so long as they are below Bar and Bas Mitzvah.[34]] However, one is not to allow [children who are above the age of Chinuch] to eat a lot of food, and he is thus to remove the plates from in front of them [once they have eaten a little amount], in order so they do not fall asleep during the recital of the Haggadah.[35] (Furthermore, it is possible that prior to saying the Haggadah it is forbidden to feed them Matzah which is Kosher for the night of the Seder [i.e. Lechem Oni], even in a small amount.[36]) However, children who are below the age of Chinuch[37], may be fed Matzah on Erev Pesach and prior to Haggadah [and may be given even a large amount of food to eat].[38]

Summary: Girls and boys who have reached the age of Chinuch, and can understand the story of the exodus, are obligated to be educated by their father in the following parts of the Seder: 1.      Drink four cups of wine 2.      Hear, or recite, Maggid 3.      Hear, or recite, Birchas Hamazon 4.      Hear, or recite, Hallel 5.      Hear, or recite, Hallel Hagadol 6.      Hear, or recite, Nishmas Summary-Children eating before the Seder: Prior to finishing Maggid, one may not give children, who are above the age of Chinuch, Matzah to eat until the end of Maggid, although one may give them a small amount of other foods to eat even prior to the beginning the Seder.

 

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[1] See Admur 472:25; Kaf Hachaim 472:90-95 Piskeiy Teshuvos 472:12-13

[2] Admur 472:25 in parentheses “Even children, the father is obligated to educate..(and if the child is old enough to understand the story of the exodus that he is told from the Haggadah then it is fit to educate them to hear the Haggadah that is said over the second cup. He is likewise obligated to educate the child to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.) And even female children who have reached the age of Chinuch have the same status as male children.”; Aruch Hashulchan 472:15; Piskeiy Teshuvos 472:12

[3] See Admur ibid who uses the term “fit to be educated” regarding Maggid as opposed to the term Chayav/obligated which he uses in the beginning of the Halacha regarding the four cups, and in the end of the Halacha regarding Hallel and Birchas Hamazon. Vetzaruch Iyun, as explained next!

Is this obligation Biblical or Rabbinical? See Admur 343:2; Hilchos Talmud Torah 1:1 that the Mitzvah of Chinuch in Mitzvos is only Rabbinical. The same would apply here. Now, although in any event the father [and according to some Poskim even mother] is Biblically obligated to tell the story of the exodus to his children, and there is thus a Biblical obligation in addition to the Rabbinical obligation of Chinuch, perhaps the practical ramification is regarding telling over the child the entire section of Maggid [which is only Rabbinical], as opposed to a short or abridged version of the story of the exodus which would already fulfill ones Biblical obligations. Another ramification would be regarding if a single mother must educate her children to hear Maggid, as although she is obligated to tell over the story to her children, due to her personal obligation of Sippur Yetzias Mitzrayim, perhaps she would be exempt from educating her children in hearing the entire Maggid, as the Mitzvah of chinuch is not incumbent upon women or a mother. [See Admur 343:4] Vetzaruch Iyun, as seemingly the saying of Maggid to one’s children is part of the independent Rabbinical obligation of fulfilling the Mitzvah of Sippur Yetzias Mitzrayim, and hence a mother and father would be in any event obligated to read Maggid to them due to this obligation, irrelevant of the general obligation of Chinuch. [See Admur 473:42 regarding the obligation of the father in Vihigadeta Livincha that “one must say the Haggadah in a language that the children understand and explain it to them, and if they understand a lot he should explain to them all of it”] However, perhaps the explanation is that the Mitzvah of Chinuch promotes the father to educate his child to sit through and listen to the entire Maggid even if they are not yet of age to understand it all, and hence he would be exempt from the aspect of Vihigadeta Livincha. Thus, the novelty is that all children who can generally understand the story of the Haggadah are to be educated by the father to sit through and listen to the entire Maggid. Another possible explanation: Admur here is not coming at all to say that there is a Rabbinical Mitzvah of Chinuch to tell them the story of the Haggadah, but rather simply that when they are of age to understand the Haggadah, then they are fit to be educated to hear Maggid in fulfillment of the parent’s Biblical command of Vihigadeta Livincha. Vetzaruch Iyun!

[4] See above that according to some Poskim even women [i.e. a single mother] is Biblically obligated to tell over the story of the exodus to her children, and at the very least it is a Rabbinical obligation

[5] See Admur 473:42; Chapter 1 Halacha 1E! See previous footnote!

[6] Admur 472:25 in parentheses; Aruch Hashulchan 472:15; Piskeiy Teshuvos 472:12

[7] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos; Rambam Chametz Umatazah 6:10 regarding matzah, based on Sukkah 42b

[8] Piskeiy Teshuvos 472:13

[9] See Admur ibid; 472:10 and 343:3

[10] Rambam ibid “A Katan who can eat bread, we educate him”

[11] Rav SZ”A in SSH”K 32 footnote 80; Piskeiy Teshuvos 472:13; See Peri Hasadeh 3:187 that certainly one cannot understand the Rambam literally, as children of even one years old can eat Matzah.

[12] See Admur 215:2; Michaber 215:2-3; Brachos 53b; Chanoch Lanaar p. 56; Piskeiy Teshuvos 472 footnote 57

[13] Peri Hasadeh 3:187; Vayaged Moshe 9:6; Piskeiy Teshuvos 472:13 footnote 58

[14] Admur 472:25 “Even children are obligated to be educated by their fathers in the drinking of the four cups in the order of the Haggadah, if they have reached the age of Chinuch. (This is defined as when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over the cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and also that the child is old enough to understand the story of the exodus that he is told from the Haggadah and it is thus fit to educate him to hear the Haggadah that is said over the second cup. He is likewise obligated to educate the child to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.) And even female children who have reached the age of Chinuch have the same status as male children. And even female children who have reached the age of Chinuch have the same status as male children.”; Michaber 472:15 “Children who have reached the age of Chinuch, it is a Mitzvah to place a cup in front of each one”; Tana Kama in Braisa Pesachim 108b; Rosh Pesachim 10:21; Shut Harosh 14:5; Tosafos Brachos 99b; Peri Chadash 472:15; Kaf Hachaim 472:90-94; Piskeiy Teshuvos 472:13

[15] Admur ibid; Misgeres Hashulchan 119:1; Aruch Hashulchan 472:15 “It appears to me that although in general girls are not included in the Mitzvah of Chinuch, on the night of Pesach one must educate them”; Piskeiy Teshuvos 472:12

[16] See Admur 343:2; Hilchos Talmud Torah 1:1

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

[18] See Admur 187:4 that children from the 8^th year [i.e. seven years old and up] must recite Birchas Hamazon properly, and below age eight they are obligated to say a small part of each blessing.

[19] Admur ibid in parentheses; Kitzur SHU”A 119:1; Kaf Hachaim 472:90; See also Admur 343:3 and M”A 343:3 regarding Kiddush on Shabbos

The reason: The reason behind Admur’s ruling for requiring the child to be of age of understanding of these Mitzvos is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Hence the obligation to educate a child in drinking the four cups is dependent on whether he has reached the age of understanding of each of these parts of the Haggadah. See next!

[20] Must children who are not yet of age to be educated in all the above Mitzvos, be educated to drink the cup which corresponds to the Mitzvah that they are of age to understand? One way of understanding Admur ibid is that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid and Birchas Hamazon, are not obligated to drink any of the four cups, even if they are of age to be educated in one of these Mitzvos. [So seems Pashut from the wording and long explanation of Admur in the parentheses ibid, which emphasizes the word “and also”, thus implying that the child must reach an age where he is obligated in all these parts of the Haggadah in order to be obligated to be educated to drink the four cups. The simple reason for this is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Therefore, likewise, the Sages did not obligate the Mitzvah of chinuch in drinking the four cups, if they are not yet of age to be obligated in one of the parts over which one of the cups is drunk.] However, on the other hand, it is possible to learn into Admur ibid that if the child has reached the age of understanding for one of the Mitzvos, then he is obligated to drink the cup of that Mitzvah, and not the other Mitzvos, as each of the four cups is considered an individual Mitzvah, as ruled in 474:2 regarding the Ashkenazi custom of saying a blessing on each cup. On the other hand, one can argue that each cup is only considered an individual Mitzvah if one actually drinks all four cups in total in the order of the Haggadah, however if he does not drink all four cups in total in the order of the Haggadah, then he has not fulfilled his obligation of any of the four cups at all [see wording of Admur 479:1 in parentheses “and if he does not do so, he does not fulfill his obligation of the four cups”], and hence there is no need to educate a child to drink one of the four cups if he has not reached the age of Chinuch for all four cups combined. However, in truth in Admur 483:4-6 it is implied that one does fulfill the Mitzvah of each individual cup even if he does not drink four cups in total, as there it is explained that if one has less than four cups of wine available, he is nevertheless to drink the amount of cups available to him. Vetzaruch Iyun!

[21] Chok Yaakov 472:27; P”M 472 A”A 16; Aruch Hashulchan 472:15; Kaf Hachaim 472:90; See Admur 640:3 regarding Sukkah that the age of Chinuch is six years old; See Michaber 640:2 and M”A and Taz there

[22] Chok Yaakov ibid; Drashos Maharil Seder Haggadah; Seder Hayom that so is the custom; Pesach Meubin 201; Kaf Hachaim 472:91 and 94

[23] Implication of Admur and Michaber ibid; See Misgeres Hashulchan 119:1 who states the Achronim negate the ruling of the Chok Yaakov ibid

[24] Michaber ibid “It is a Mitzvah to give each child of Chinuch age their own cup”; Chok Yaakov 472:28 that so is the Mitzvah Min Hamuvchar; Chok Yosef 472:20 that this is done as one of the changes of the night to motivate the children to ask questions; Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim; Kaf Hachaim 472:93-94

Other opinions: Some Poskim rule there is no need to give children their own cup and they can drink from the cup of another adult. [Elya Raba 472:18; Shibulei Haleket; Abudarham Seder Haggadah; Machatzis Hashekel 472:17; See Kaf Hachaim 472:94]

[25] Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim that they may take a small cup that does not hold a Revius [however, see Misgeres Hashulchan 119:1 in name of Eretz Chemda that this refers to children below Chinuch]; Aruch Hashulchan 472:15; Implication of Elya Raba 472:18, Shibulei Haleket and Abudarham Seder Haggadah; See Machatzis Hashekel 472:17 that children do not need to drink majority of a Revius; See Kaf Hachaim 472:94

[26] Drashos Maharil ibid, brought in Kaf Hachaim 472:91; Eretz Chemda based on Chok Yaakov ibid, brought in Misgeres Hashulchan ibid; Misgeres Hashulchan 119:1 in implication of Admur ibid that children of Chinuch must drink majority of a Revius just like men; M”B 472:47 and Kaf Hachaim 472:94 that they must drink Malei Lugmav

[27] Kaf Hachaim 472:91 and 94; Piskeiy Teshuvos 472:13; See M”B 472:47;

[28] Misgeres Hashulchan 119:1; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[29] Ben Ish Chaiy Tzav 1:28; Moadim Uzmanim 3:257; Piskeiy Teshuvos 472:2; Vetzaruch Iyun as to the application of this Mitzvah of leaning even to children, even though even women do not lean if they lack of Chashivus and due to the reliance on Ravayah, then certainly this would apply to children. Perhaps then this entire ruling of the Ben Ish Chaiy is only applicable to Sephardim which are accustomed for women to lean, and not for Ashkenazim who follow the Ravayah regarding women, and the same would even more so apply regarding children. Vetzaruch Iyun.

[30] This applies to Ashkenazim. By Sephardim, even female children are to be educated to lean.

[31] Sefer Mishnas Chinuch based on Betzel Hachochma 5:169 that children are not obligated in Tashlumin; Upashut that since the Ravayah rules that even adults don’t have to re-eat or drink the food, certainly children which are Trei Derabanon may rely on this opinion.

[32] Moadim Uzmanim ibid; Piskeiy Teshuvos ibid

The reason: As young children do not enjoy leaning and it is thus not considered an act of freedom for them.

[33] Admur 472:23; Rashbam Pesachim 109a

[34] See Admur 269:3; 343:7; 106:3; SSH”K 52:18; Piskeiy Teshuvos 343:1

[35] The reason: Although it is permitted to give children [even above the age of Chinuch] food to eat prior to hearing Kiddush and the Haggadah, as ruled in 269:3 and 471:10, nevertheless, one is to hasten to remove the food from in front of them, and not allow them to eat a lot in order so they do not fall asleep during the recital of Haggadah. [Admur ibid]

[36] Admur ibid, parentheses in original

The reason: The reason is based on that which was explained in 471:10 [Admur ibid] that a child who is old enough to understand the story of the exodus that is told to him [on the Seder night], may not be fed Matzah throughout Erev Pesach. [Admur 471:10; Rama 471:2; Terumos Hadeshen 125] The reason for this is because once the child is old enough to understand the story of the Exodus there is a Mitzvah for his father to teach him the story as written in the Haggadah, and included in this story is the verse “For this sake [of us fulfilling the Mitzvah of eating Matzah and Maror-Rashi] did Hashem remove you from Egypt”. Now, if the child has already filled himself with Matzah how can he be told that it is for this sake, [as the Matzah is no longer a novelty for him-Machatziz Hashekel]. [Admur ibid; M”A 471:7; Terumos Hadeshen 125] Now, due to all this, possibly such a child may not eat even a little bit of Matzah, even after nightfall, prior to finishing the Haggadah. [Admur 472:23] Vetzaruch Iyun as to why this Halacha is in parentheses, and as to why Admur is in doubt as to its ruling, writing that it is only “possibly forbidden.” Perhaps, however, the reason is because once nightfall begins, the time of Maggid has arrived, and it is thus possible that there is no longer a contradiction between the child eating Matzah before the Haggadah. Vetzaruch Iyun.

[37] This refers to a child who is not old enough to understand the story of the exodus that is told to him [on the Seder night]. [Admur 471:10]

[38] Admur 471:10 that a child who is not old enough to understand the story of the exodus that is told to him [on the Seder night], may be fed Matzah throughout Erev Pesach, as well as on Pesach even prior to Kiddush, if needed; Admur here references to his ruling there in 471:10 for the reason why one may not give children Matzah. Accordingly, one must conclude that the wording of “Tinokos” in Admur ibid refers to children above Chinuch and not to all children, otherwise it would directly contradict his ruling in 471:10!