Lisfos Issur Beyadayaim – Providing or instructing a child with a prohibition:[1]
Throughout this chapter, we have emphasized that the mitzvah of chinuch—educating a child to observe Torah and mitzvot and reprimanding a child who transgresses a prohibition— is, in general, a Rabbinic obligation only upon the child’s father, and only after the child has reached the a1ge of Chinuch. The sole Biblical obligation of education rests upon a father to teach Torah to his son. All other aspects of chinuch, including training a child to observe mitzvot and refrain from prohibitions, are Rabbinically mandated. Nevertheless, there exists one notable exception in which the Torah itself imposes a Biblical prohibition with regard to a child’s transgression. This prohibition is known as “Lesafos Lo Issur”—the prohibition against actively feeding or causing a child to transgress an issur. In this case, the Torah explicitly forbids an adult from actively causing a child to violate a prohibition, such as feeding the child forbidden food or directly instructing the child to perform a forbidden act. Unlike the general laws of chinuch, this prohibition is Biblical in nature and applies not only to the father, but to every Jew, without distinction, and applies to a child of any age. The parameters, scope, and practical applications of this Biblical prohibition—and how it differs from the general Rabbinic obligation of chinuch—will be explained at length in this Halacha.
- The general rule:[2]
It is Biblically[3] prohibited for any[4] individual [including his mother[5]] to actively feed a child with his hands a [Biblically] forbidden matter.[6] This applies even if the child is completely below the age of comprehension, [including even a one-day old child[7]].[8] Furthermore, it is [Rabbinically[9]] forbidden to even give the child food which contains merely a Rabbinical prohibition [as will be explained in D, with exception to the cases to be explained in Halachas C-G.[10]]. [This Biblical prohibition applies not only to prohibited foods but to all other prohibitions as well.[11]] It is thus forbidden to accustom[12] the child to transgress Shabbos or Holidays even regarding Rabbinical matters. See the Addendum Sicha for Parshas Emor published at the end of this Chapter for a full treatise on this subject!
Foods that are intrinsically kosher but temporarily prohibited:[13] Foods that are intrinsically kosher yet prohibited at a given time [whether by biblical[14] or rabbinic law], such as eating before Kiddush or eating on Yom Kippur—may be hand‑fed to a child if the child desires [or requires[15]] food or drink.[16] In such circumstances, it is forbidden to cause the child distress by withholding the food. [If, however, the child does not need to eat or drink the food, it is forbidden to feed it to him, even when the prohibition is merely time‑dependent.[17]]
A child with developmental challenges: See Halacha 6D!
Child needs the Issur food for general development: See Halacha 6D!
A Sick child: See Halacha 6E!
May the pregnant wife of Kohen enter an Ohel Hameis: See Chapter ?? Halacha ??!
May one dress a boy in a four cornered garment that does not contain Tzitzis?[18] There is no prohibition for an adult Jew to place a four-cornered garment without tzitzis onto a child who is below this age, even though, in general, it is forbidden to actively cause a child to violate a prohibition at any age.
⚖️ Differences Between Chinuch and Lesafos Lo Issur
| Category | Chinuch | Lesafos Lo Issur |
| Nature of Obligation | Primarily Rabbinic | Biblical (De’oraisa) |
| Primary Source | Rabbinic enactment of educating a child | Explicit Torah prohibition |
| Who Is Obligated | Generally the father | Every Jew (father, mother, relatives, guests, teachers, etc.) |
| Age of the Child | Applies only after the child reaches the age of chinuch | Applies to a child of any age, even a newborn |
| Type of Responsibility | To educate, train, and reprimand the child | To refrain from actively causing the child to sin |
| Focus | The child’s long‑term spiritual development | The adult’s actions toward the child |
| Applies When Child Has Understanding | Yes | Yes |
| Applies When Child Has No Understanding | No | Yes |
| Active Causing of a Sin | Not the primary issue | Central prohibition |
| Feeding Forbidden Food | Not the core concern | Biblically forbidden, even Rabbinic issurim |
| Telling a Child to Transgress | Outside the usual framework | Biblically forbidden |
| Customary Behavior of the Child | Relevant (education depends on readiness) | Irrelevant |
| Religious Background of the Child | Relevant | Irrelevant |
| Underlying Principle | Train the child to observe mitzvos | Do not become the cause of a sin |
| Violation Consequence | Failure of chinuch | Transgression of a Torah prohibition |
| Case | Child’s Age & Background | Adult’s Action | Type of Prohibition | Halachic Ruling | Reason |
| Feeding non‑kosher food directly | Infant / toddler, no understanding | Adult feeds child non‑kosher food with spoon or hand | Biblical or Rabbinic issur | Biblically forbidden | Actively causing a child to transgress (lesafos lo issur) |
| Handing forbidden food to child | Young child | Adult gives forbidden food for child to eat | Biblical or Rabbinic issur | Biblically forbidden | Giving the item is considered active causation |
| Non‑frum nephew eating non‑kosher | 3‑year‑old, non‑observant home | Uncle feeds or provides meat‑and‑milk sandwich | Biblical issur | Biblically forbidden | Applies even if child is not frum or accustomed to the issur |
| Asking child to turn off light (non‑frum home) | 9‑year‑old, not Shabbos‑observant | Adult asks child to turn off light on Shabbos | Biblical melachah | Biblically forbidden | Verbal instruction equals active causation |
| Asking one’s own child to turn off light | 2‑year‑old, frum home | Father or guest asks child to turn off bedroom light | Biblical melachah | Biblically forbidden | Age and lack of understanding are irrelevant |
| Accustoming child to issur | Any young child | Encouraging repeated Shabbos violations | Rabbinic issur | Biblically forbidden | Causing habitual transgression is included in lesafos lo issur |
| Who the prohibition applies to | Any child | Father, mother, relative, guest | All prohibitions | Applies to all Jews | Unlike chinuch, this is not limited to the father |
[1] See Admur 343:5-10; Kovetz Iyunim Tiferes Shimshon 3 p. 150; Toras Hakatan Chapters 15 – 28
[2] Admur 343:5 “All of the above applies only with regard to the obligation to separate a child from a transgression. However, to actively feed a child a prohibited item with one’s own hands is Biblically forbidden for every person, even if the child is not at all capable of understanding, as it is stated: “Do not eat them”—which the Sages expounded to mean: “Do not feed them to minors.” This prohibition applies even to matters prohibited only by Rabbinic law. It is forbidden to feed a child such items even if the child needs them, and even if the child is ill, so long as there is no danger to life, just as it is forbidden to do so for an adult. Similarly, it is forbidden to accustom a child to desecration of Shabbat or Festivals, even through acts prohibited only due to shevut (Rabbinic prohibitions).”; Admur 266:10; Admur 616:1 “This applies even if the water was heated before Yom Kippur, since bathing in hot water is not prohibited solely because of the mitzvah of affliction. After all, throughout the year on Shabbat it is permitted to wash with hot water. Rather, there is also a rabbinic decree concerning bathhouses—meaning that bath attendants are suspected of heating water on Shabbat. For this reason, entering a bathhouse on Shabbat was prohibited, as explained in the relevant section. Therefore, these acts may be done for the minor directly by hand, just as one feeds him directly, in all matters prohibited by rabbinic law, as explained in סימן שמ״ג.”; 616:2 “Likewise, it is forbidden for an adult to put sandals on the minor, since this does not constitute affliction for the minor, who does not feel the deprivation as strongly. However, if the minor puts them on himself, whether one is required to protest is explained in סימן שמ״ג—see there.”; Shut Rabbeinu 41; Michaber 343:1; Rambam Machalos Assuros 17:27; Yevamos 114a; Terumos Hadeshen 62; M”A 616:2; M”B 343:4 “As for forbidden food—everyone is prohibited from it, and if the infant eats it, the infant has no understanding at all. And this matter is prohibited by the Torah, for we derive it from what is written regarding creeping creatures: “You shall not eat them” (lo tochelum), and the verse is read thus, and the Sages received it as an exposition to mean: “You shall not feed them to minors.” And likewise regarding blood it is written: “Any soul among you shall not eat blood,” and the Sages received this as an exposition to mean: “Do not feed [blood] to minors.” And likewise regarding the impurity of priests it is written: “Say and you shall say,” and the Sages said: “Say”—to the adults, that they should say [it] to the minors. And behold, from these three commandments we learn for the entire Torah that with respect to all Torah prohibitions, it is forbidden to feed them [to minors] or to command them to transgress. Therefore, it is forbidden to give a child any food that is forbidden, or to give it to him to play with, lest he come to eat it, for this is considered as though one feeds him directly by hand. [This is the ruling of the Magen Avraham], even [in such a case], etc., and [one may not avoid this] by saying [to do so] to a non‑Jew.”; Kaf Hachaim 343:6; Encyclopedia Talmudit ibid p. 194 and 187; Likkutei Sichos Vol. 7 Sicha 1; Piskeiy Teshuvos 343:4 and 7; Toras Hakatan 15:1-14; 21
Is there Issur Sefiyah for a gentile child? See Toras Hakatan 16:12
[3] Admur ibid; 262:10; Shut Rabbeinu 41 in end; Bach 343 and Taz 343 that so applies according to Tur; Rashba Shabbos 153, brought in Tehila Ledavid 343:7; Achiezer 3:1 in name of Noda Beyehuda; M”B ibid; Kaf Hachaim 343:19; Likkutei Sichos Vol. 7 Sicha 1; Encyclopedia Talmudit ibid p. 195 footnote 506; Toras Hakatan 15
Other opinions: Some Poskim rule that the prohibition to cause a child to eat non-Kosher food is merely Rabbinical. [P”M 343 M”Z 2 in opinion of Tur and possibly Rambam]
[4] Admur ibid; Shut Rabbeinu 41 “However, to feed a minor a prohibition directly is forbidden according to all opinions—not because of chinuch, but rather because it is written “You shall not eat them,” which is expounded as “You shall not feed them,” as stated in the chapter Cheresh. For the obligation of chinuch is not imposed upon the father alone, as the Rambam writes—see Orach Chaim, siman 343.”; M”A 616:2; Levush 343:1; Piskeiy Teshuvos 343:4; See Yevamos ibid; Rashi Yevamos 90a; Toras Hakatan 17
[5] See Admur 616:4; 640:4
[6] The source: This is learned from the verse regarding creeping creatures [Vayikra 11:42] “Do not feed them” which the Sages learned to mean that one may not feed a prohibited food to Ketanim, Lehazhir Gedolim Al Haketanim. [Admur ibid; Yevamos 112a] And likewise regarding blood it is written: “Any soul among you shall not eat blood,” and the Sages received this as an exposition to mean: “Do not feed [blood] to minors.” And likewise regarding the impurity of priests it is written: “Say and you shall say,” and the Sages said: “Say”—to the adults, that they should say [it] to the minors. And behold, from these three commandments we learn for the entire Torah that with respect to all Torah prohibitions, it is forbidden to feed them [to minors] or to command them to transgress. [M”B ibid; Yevamos ibid] See also Toras Kohanim end of Shemini; and beginning of Parshas Emor; See Likkutei Sichos ibid that every Jew—regardless of age—possesses the same essential G‑dly soul. From the perspective of the soul’s essence, there is no difference between a newborn child and an adult; all share an equal and identical level of essential G‑dliness. Differences between individuals exist only in the revelation and expression of the soul’s faculties, such as intellect and emotion, which are far more developed in adults than in children. This distinction is comparable to physical life‑force: the same life energy animates all bodies equally, regardless of size, while other faculties vary. Accordingly, the true difference between Jews lies only in external soul faculties, not in the soul’s essence. This principle explains why the Torah holds adults responsible not to cause a child to transgress—since, at their core, a child and an adult share the same essential sanctity. [Likkutei Sichos ibid] Alternatively, the reason for this prohibition is because the child may become used to performing the prohibition even when an adult. [Terumos Hadeshen 62; See Chasam Sofer O.C. 83; Achiezer 3:81]
[7] See M”B 343:4; Tehila Ledavid 343:1; Piskeiy Teshuvos 343:4
[8] Admur ibid and 266:10; M”A 343:2; M”B 343:4; Kaf Hachaim 343:19; Likkutei Sichos Vol. 7 Sicha 1; See Encyclopedia Talmudit ibid footnote 509; See M”B 343 Shaareiy Tziyon 6; Toras Hakatan 16
[9] Piskeiy Teshuvos 343:3
[10] Admur 343:7-8
[11] Admur 616:1-2 regarding bathing and placing sandals on a child on Yom Kippur; Implication of Admur ibid “To provide a child a prohibited item with one’s own hands is Biblically forbidden” which implies that it includes all Issurim and not just non-kosher food; Implication of Shut Admur 41; Implication of Yevamos ibid as learn many Rishonim, Achronim, and Rebbe in Likkutei Sichos; Rashba Shabbos 153, brought in Tehila Ledavid 343:7; Ramban Vayikra 21:1; Mishneh Berurah 343:4 and Shaar Hatziyon 434:12 as is learned from the Gedolei Harishonim on Talmud [Yevamos 112] which brings three verses which teach that it is forbidden for a Gadol to help a child transgress “And behold, from these three commandments we learn for the entire Torah that with respect to all Torah prohibitions, it is forbidden to feed them [to minors] or to command them to transgress.”; Encyclopedia Talmudit ibid footnote 506; Rebbe in Likkutei Sichos Vol. 7 Sicha 1 “And only from the combination of all three of these matters do we learn, by means of the common denominator, that in all prohibitions the adults are warned with regard to the minors.”
Other opinions: Some Poskim rule that by prohibitions other than non-Kosher foods, the prohibition to cause a child to sin is merely Rabbinical. [Levush 343:1; P”M 343 M”Z 1; Pesicha Koleles 2:9 in opinion of Tur; Encyclopedia Talmudit ibid footnote 508] See Toras Hakatan 15
Opinion of Admur: Admur does not explicitly write that the above prohibition of feeding a child an Issur extends to all other prohibitions in the Torah, although it is implied from his beginning wording which states “To provide a child a prohibited item with one’s own hands is Biblically forbidden” which implies that it includes all Issurim and not just non-kosher food. The same is implied from Shut Rabbeinu ibid
[12] This is going on Rabbinical matters of which there are opinions which rule one may have a child transgress them on an occasional basis. [Admur 343:6] However a biblical prohibition is always forbidden to ask a child to perform. [Admur 265:10] The Mishneh Berura 343:6 explains an example of this to mean to ask a child to carry a key in a public domain on Shabbos; See Piskeiy Teshuvos 343:3
[13] Admur 269:3 “It is permitted to feed a minor before Kiddush, whether at night or during the day. One may not cause affliction to a minor, for the prohibition against actively feeding a child applies only when the food itself is intrinsically forbidden, such as non‑kosher food and the like. However, when the food is intrinsically permitted but the time is one during which eating is prohibited, it is permitted to feed it to a minor. Thus, minors are fed on Yom Kippur, even one for whom there is no concern of danger were he to fast.”; 471:10; 616:1 “Accordingly, it is permitted for an adult to feed a minor, give him drink, apply ointment to him, and wash him with cold water.”; Rama 612:10; 616; Magen Avraham 269:1; Tur 616; Sefer Hayashar Rabbeinu Tam Chidushei Hateshuvos 52; Rashba and Meiri Eiruvin 40b and Yevamos 114a; Mishneh Berura 269:1; Encyclopedia Talmudit Vol. 16 p. 187; This ruling applies even according to the stringent opinion cited by the Alter Rebbe, which prohibits feeding a child even a rabbinic prohibition as that stringency is limited to foods that are intrinsically prohibited in and of themselves, such as a piece of neveilah.
[14] As is proven from that a child may eat on Yom Kippur. Vetzaruch Iyun regarding Chameitz.
[15] Ketzos Hashulchan 147
[16] The reason: As the [Sages] only prohibited feeding [Rabbinically] forbidden foods [to a child] when the food is forbidden in it of itself, such as a piece of Treifa [Niveila] and the like. However, if the food is Kosher in it of itself and it is just forbidden to be eaten within a certain time slot, then it is permitted to be fed to a child. A proof for this is the ruling regarding feeding a child on Yom Kippur in which case one may do so even if there is no danger involved for the child to fast. [Admur 269:3; M”A 269:1; Yevamos 114b; Machatzis Hashekel on M”A 106:3]
[17] This implication emerges from the Alter Rebbe’s wording here, and is further supported by 621:4, which indicates that a child may not be given wine from a bris on Yom Kippur, despite this too being only a temporary prohibition—whereas for this very reason a child may otherwise be fed on Yom Kippur. See the footnote in the Questions and Answers section regarding eating before Kiddush for a more detailed analysis of this distinction.
[18] See Sefas Emes Sukkah 42a based on Tosafus Erechin 2b; Encyclopedia Talmudit Vol. 16 p. 175 footnote 207