Chapter 1: The obligation of Chinuch

 

Introduction:

A. Habituation – The meaning of the word Chinuch:

The Hebrew word chinuch does not simply mean teaching information. Rather, it denotes a beginning—the initiation of a person into something new, as explained in Rashi. The Rambam explains that the word implies limmud ve’hargel: learning combined with habituation. Chinuch is hence about learning and practice—until what once felt new becomes natural. True chinuch means guiding a child patiently and consistently until what they learn becomes part of how they live. It’s not enough for a child to know what is right—they must grow comfortable doing what is right.

• Example: For example, when little Avi Cohen learns how to make a bracha, chinuch is not just showing him the words. Real chinuch happens when Avi automatically says the bracha before eating, without being reminded. Education is complete only when knowledge turns into habit.

 

B. Beyond Academics – The Six Areas of Chinuch According to Halacha

According to Halacha, a child’s education covers six essential areas, each shaping a complete and balanced Jew.

1. Mitzvah Fulfillment

Children must learn how to perform mitzvot and get used to doing them regularly.

Example: Leah Stein learns to light Shabbat candles and begins looking forward to doing it every Friday.

1. Torah Study

A child must be taught Torah and develop a love for learning and understanding.

Example: Yossi Miller enjoys learning a short Torah idea at the Shabbat table and starts asking questions.

1. Good Middos (Character Traits)

Chinuch includes teaching honesty, kindness, patience, and self-control.

Example: Sarah Rosen learns to apologize sincerely after hurting her sibling’s feelings.

1. Life Success

A child must be prepared to support themselves responsibly through skills and dedication.

Example: Daniel Katz learns the value of responsibility by completing tasks carefully and on time.

1. Safety
   Children must learn how to protect themselves physically and emotionally.

Example: Moishe Green learns when to say no and when to ask a trusted adult for help.

1. Marriage and Home

Chinuch prepares children to build respectful, caring, and healthy homes.

Example: Rina and Eli grow up seeing how speaking kindly and resolving disagreements builds a strong family.

 

In Short

Chinuch is not just about teaching—it is about building habits, values, and a way of life. When these six areas are developed together, a child grows into the person Hashem truly wants them to be.

 

1. The Biblical Exemption of a Child from Mitzvos

According to Torah Law, a child is exempt from fulfilling all mitzvos—both Biblical and Rabbinic—until reaching bar or bas mitzvah. This exemption is precisely why Chazal instituted the mitzvah of chinuch: to train and prepare a child for a life of mitzvah observance before full obligation begins.

A boy becomes obligated in Torah and mitzvos at the age of thirteen, while a girl becomes obligated at the age of twelve. At that point, they are considered adults in Jewish law and are personally responsible for their observance.

The deeper reason for a child’s exemption lies in the soul itself. The full and primary entrance of the G‑dly soul occurs at bar and bas mitzvah—thirteen for a boy and twelve for a girl. Only then does a person receive the spiritual capacity necessary for full responsibility in Torah and mitzvos. Until that point, the child is in a stage of preparation, training, and growth.

• For example, Miriam Feldman may light Shabbos candles before turning twelve as part of chinuch, but after her birthday, the mitzvah becomes fully hers, reflecting a new spiritual stage in her life.

 

2. Chinuch in Mitzvos – Educating Children in Mitzvah Performance

A. The Mitzvah of Chinuch & Whether its Biblical or Rabbinical

There is a Rabbinic obligation upon a father to educate both his son and daughter in the proper fulfillment of mitzvos, both positive commands and prohibitions. This obligation begins when the child reaches the age of education, as will be defined in Chapter 2. Once a child has reached the age of education, the father is required to stop and reprimand the child if he transgresses any prohibition, even one that is Rabbinic. This obligation of chinuch is Rabbinic and is distinct from the Biblical mitzvah of teaching Torah, which applies specifically to teaching a son Torah. It is Biblically forbidden for any person—not only the father—to actively cause a child of any age to transgress a prohibition.

Why the Mitzvah of Chinuch is not Biblical: The Rebbe explains that Chinuch of children is not Biblically mandated being that the Torah does not require instant perfection at Bar or Bat Mitzvah, but views mitzvah observance as a gradual process that begins after Bar and Bas Mitzvah.

 

Mitzvah	Obligation Type	Who is Obligated	Who is Educated
Talmud Torah	Biblical	Father	Son
Chinuch of Mitzvos	Rabbinical	Father	Son and daughter
Reprimanding child from transgressing	Rabbinical	Father	Child who reached age of education
Causing a child to transgress	Biblical	Any individual	Child of any age

 

B. The reason for the Mitzvah of Chinuch

The reason for the Rabbinic mitzvah of chinuch is so that by the time a child reaches Bar or Bat Mitzvah, mitzvah observance already feels natural and familiar, not new or difficult. This stage of chinuch begins when the G‑dly soul first starts entering the child in a revealed way. Since the child now possesses a partially developed G‑dly soul, the Sages obligated him or her in education toward mitzvah observance, preparing them for full responsibility later on.

 

1. Scriptural sources for the Mitzvah of Chinuch:

Although a child is not yet personally obligated in mitzvos, several verses in Tanach indicate a parental responsibility to teach and train children from a young age. These include commanding children in the ways of Hashem, teaching Torah to one’s children, exposing children to mitzvah experiences such as Hakhel, and transmitting mitzvos from generation to generation. Based on these verses, the Sages established the Rabbinic mitzvah of chinuch, requiring parents to educate and accustom their children to Torah and mitzvah observance.

Scriptural Verses Related to the Mitzvah of Chinuch

1. Chanoch LaNa’ar
   חֲנֹךְ לַנַּעַר עַל־פִּי דַרְכּוֹ גַּם כִּי־יַזְקִין לֹא־יָסוּר מִמֶּנָּה
   (Mishlei 22:6)
2. Yetzaveh Es Banav
   כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו
   (Bereishis 18:19)
3. Teaching Torah to Children
   וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם
   (Devarim 11:19)
4. Hakhel
   הַקְהֵל אֶת־הָעָם… וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ
   (Devarim 31:12)
5. Transmission Across Generations
   חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם
   (e.g., Shemos 12:14)

 

D. The history of the decree:

The exact history of when the Rabbinic mitzvah of chinuch was instituted is not fully documented. Some Poskim suggest it dates back to the time of Shmuel HaNavi, while others maintain that Moshe Rabbeinu established it for his generation and it was later formally enacted for all of Klal Yisrael.

 

1. The Nature of the Obligation of Chinuch: Upon the Child or the Father

The obligation of chinuch is primarily placed upon the father or responsible adult, not upon the child. According to this view, the child himself bears no personal obligation to observe mitzvos, even on a Rabbinic level, and all responsibility rests on those educating him. Some authorities, however, maintain that once a child reaches the age of education, there is also a Rabbinic obligation upon the child himself to observe mitzvos as part of chinuch.

 

3. Which Mitzvos and Aveiros must the child be educated in?

A father is Rabbinically obligated to educate his son and daughter in both the positive mitzvos and the negative prohibitions once the child reaches the age of education. This includes even mitzvos and prohibitions of Rabbinic origin.

Likewise, once a child has reached the age of education, the father is obligated to reprimand and prevent the child from transgressing prohibitions, including Rabbinic prohibitions. However, not all mitzvos or restrictions that apply to adults apply to children, as will be explained throughout this Sefer, each in their relevant topic. Likewise, in certain Rabbinic matters, the Sages allowed leniencies and did not require reprimand, as will be explained later in Halacha 8C-G. In matters of halachic dispute where some authorities permit the act, it is permitted to instruct a child to rely on the lenient opinion, although it is praiseworthy to train children toward stricter practice when possible.

 

Aspect	Obligation	Notes
Positive vs Negative Commands	Father must educate son and daughter in both negative and positive commands	Not all Mitzvos, prohibitions, and matters of Jewish law obligatory for adults carry chinuch obligation for children
Reprimanding the child	Father must reprimand and stop child from transgressing negative command	Not all prohibitions for adults carry chinuch obligation to reprimand child
Rabbinical Commands and prohibitions	Father must educate child in both Biblical and Rabbinical commands	Father must reprimand and stop child from transgressing both Biblical and Rabbinical prohibitions

 

4. The Form of the Chinuch in Mitzvah’s:
5. Must a Child Fulfill a Mitzvah in the Same Valid Manner as an Adult?

A child must be educated to perform a mitzvah in a valid manner, meaning in a way that would fully fulfill the mitzvah if done by an adult. Performing a mitzvah in an invalid way does not fulfill the obligation of chinuch.

• 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.

 

1. Chinuch for Basic Mitzvah versus Hiddur Mitzvah and Chumros

There is no formal obligation to educate a child in hiddur mitzvah or chumros. Nevertheless, it is common practice to train children in certain hiddurim, based on the child’s maturity and readiness. However, with that said, parents and educators must be careful not to overburden children with chumros or stringencies. The goal of chinuch is to develop a lasting love for Torah and mitzvos, not to force practices for which the child is unprepared.

• 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.

 

1. Leniencies that can be applied to children:

Not all Halachic obligations that apply to adults apply equally to children, and therefore not every law carries an obligation of chinuch. Parents are only required to educate children in those mitzvos for which the Sages instituted chinuch. Accordingly, it is essential for parents to know which matters require education and which do not. Additionally, in situations where Halachic authorities disagree whether an act is permitted or prohibited, there is room to be lenient on behalf of a child.

 

Topic	Key Points	Examples
Child Fulfillment of Mitzvah	Child must perform mitzvah in same valid manner as adult; obligation of chinuch requires all essential details; not sufficient if invalid for adult	Shaking lulav: child must use valid lulav set
Chinuch for Basic vs Hiddur Mitzvah	Some Poskim: educate child in letter of law and hiddur mitzvah; others: no obligation for hiddur mitzvah; custom: educate in both basic and hiddur mitzvah	Reflected in statements of the Rebbe
Chinuch for Chumras and Hiddurim	No formal obligation; custom to educate in chumrah/hiddur; consider child’s maturity, disposition, readiness; no uniform standard	Delay mikveh immersion until close to bar mitzvah; delay refraining from eating/drinking before kiddush; educate to refrain from eating Gebrochts on Pesach
Educational Approach	Do not overburden child with chumros/hiddurim; primary goal is genuine love and enjoyment of Judaism; avoid coercion; consult Rav if necessary	Each case must be thoughtfully considered
Leniencies for Children	Not all adult obligations apply to child; example: no obligation to refrain from eating/drinking before kiddush; leniency in halachic disputes for child	Refraining from eating/drinking before kiddush

 

5. Chinuch in Torah – The Mitzvah to teach Torah to one’s children:

There is a Biblical obligation upon a father to teach his son Torah, unlike chinuch in mitzvah performance, which is Rabbinic. This obligation begins as soon as the child begins to speak and continues with no set end age, until the son has either learned the Torah or acquired the skills to learn it independently. The obligation applies only to sons, since men are commanded in Torah study.

Fathers are not Biblically obligated to teach their daughters Torah, though daughters must be taught all laws necessary for proper mitzvah observance. In later generations, many authorities encouraged teaching daughters Tanach, fundamentals of faith, and practical halachah.

If a father cannot teach his son himself, he is Biblically obligated to hire a teacher, even at personal expense. If the father is unable to do so, this obligation transfers to the paternal grandfather.

A father fulfills his obligation once he has properly taught his son, even if the son later forgets the material. However, if the son neglects further Torah study and the father is able to intervene, the father bears a continuing Rabbinic responsibility to encourage and compel learning.

 

Topic	Description
Mitzvah to teach Torah	Biblical command upon a father to teach his son Torah; “Ulimadetem Osam Es Bneichem Lidaber Bam”
Source	Ramban on “Vishinantam Livanecha/and you shall teach your children”
Who is obligated to teach	Father has Biblical obligation; women are not obligated, but share in reward if they support Torah study
Who is obligated to be taught	Obligation applies to sons; no obligation for daughters, Sages discouraged formal Torah education for daughters in Oral Law
What to teach – Theoretical	Entire Torah, Written and Oral; entire Tanach, Torah Shebichsav, 613 Mitzvos and Halachos, Mishnayos, Talmud, Midrashim
What to teach – Practical	Skills for independent, in-depth study; focus on Talmud, legal discussions, halakhic authorities; early education on Chumash
Discipline	Father obligated to ensure mastery of Torah, using compulsion if necessary
Reteaching Material	If son forgets, father fulfilled obligation; if son neglects study and father can intervene, ongoing rabbinic responsibility
From what age	As soon as son begins to speak, father is obligated to teach Torah
Until what age	No maximum age; obligation continues until son has studied entire Torah or has skills to do so independently
Personally teaching vs. sending to Cheder	Father may teach himself or hire a teacher; obligated to secure instruction even if payment is required

 

6. Who is obligated to be educated in Mitzvos:
7. Educating one’s Sons & Daughters:

The obligation of chinuch in mitzvah observance applies to both sons and daughters. Unlike the mitzvah of teaching Torah, which applies only to sons, a father is Rabbinically obligated to educate all his children, male and female, in the proper fulfillment of mitzvos.

 

1. Educating Household members:

This obligation is not limited to biological children. A person is also responsible to educate members of his household in mitzvah observance, including adopted children and other dependents living in the home.

 

1. Educating Students:

Regarding students, there is no clear, universally accepted obligation upon a teacher to educate students in mitzvah performance [in contrast to Torah learning which is a Biblical obligation upon all teachers to teach students], though some authorities maintain that such an obligation exists.

 

1. Shoteh – Educating a mentally incapacitated child:

A child who lacks any capacity for understanding (a full shoteh) is exempt from chinuch. However, a child who is capable of basic understanding and development—according to his abilities—is obligated in chinuch, and one must educate him in mitzvos accordingly.

 

 

 

1. A sick Child

In cases of illness or medical need of a child, significant leniencies apply. When necessary for the child’s health or development, prohibited foods may be permitted through halachically acceptable means, as will be explained in later chapters.

 

Category	Obligation / Notes
Sons & daughters	The obligation of chinuch in mitzvah observance applies to both sons and daughters; a father is Rabbinically obligated to educate all his children, male and female, in the proper fulfillment of mitzvos.
Household members	This obligation is not limited to biological children; one is also responsible to educate members of his household in mitzvah observance, including adopted children and other dependents living in the home.
Students	No clear, universally accepted obligation upon a teacher to educate students in mitzvah performance (in contrast to Torah learning, which is a Biblical obligation upon teachers), though some authorities maintain such an obligation exists.
Shoteh (mentally incapacitated child)	A child who lacks any capacity for understanding (a full shoteh) is exempt from chinuch. If the child is capable of basic understanding and development—according to his abilities—he is obligated in chinuch, and one must educate him accordingly.
A sick child	In cases of illness or medical need, significant leniencies apply. When necessary for the child’s health or development, prohibited foods may be permitted through halachically acceptable means, as will be explained in later chapters.

 

7. Who is obligated to educate the child – Father, Mother, Rabbi, School, Teacher, Legal Guardian:

Important note: The mitzvah of chinuch applies only while a child is below the age of Bar or Bas Mitzvah. Once the child reaches that age, the obligation of chinuch ends and the general mitzvah of tochacha begins, which applies to every Jew.

 

1. Father – The obligation of a father to educate and reprimand his children:

The primary obligation of chinuch rests upon the father. He is required to educate his son and daughter in both positive and negative commands and to stop them from transgressing, even Rabbinical prohibitions.

 

1. Mother – Is a mother obligated to educate or reprimand her children?

A mother is not formally obligated in the mitzvah of chinuch to educate a child below Bar or Bas Mitzvah in the performance of mitzvos or to reprimand the child for transgressions, as this responsibility primarily rests upon the father. This exemption applies even to refraining the child from violations such as eating on Yom Kippur or outside the Sukkah, though some authorities rule that if the father is unavailable, the obligation transfers to the mother. However, it is Biblically forbidden for a mother—like any Jew—to actively cause a child of any age to transgress, including feeding forbidden items or enabling a prohibition. Once the child reaches Bar or Bas Mitzvah, the mother becomes obligated, like all Jews, in the mitzvah of tochachah to appropriately reprimand wrongdoing.

The Practical Application: Despite the above ruling, a mother certainly receives reward for her involvement in her child’s education, and practically, her role is often central to the child’s upbringing.

Primary responsibility is on the mother more than the father: Indeed, the quality and extent of a child’s education often derive more from the mother than from the father, since she is generally present with the child to a greater degree. Consequently, the primary responsibility for education frequently rests upon her shoulders.

A more effective education: Moreover, education imparted by the mother is often more effective, as a woman’s manner of speech is typically gentler and more refined, which has a greater impact on the child—particularly in contemporary times, when harsh rebuke is less effective.

Why the Sages did not explicitly obligate the mother: As for the absence of a formal obligation placed upon the mother, this is because it is natural and self‑evident that a mother educates her child, and therefore no explicit commandment was deemed necessary.

An example from Batsheva the mother of Shlomo Hamelech: Indeed, we find that BatSheva, the mother of Shlomo Hamelech took a proactive stance on his education and admonished him to swerve away from life’s pleasures and focus on wisdom and G-d.

 

👉 Chinuch for Our Times

Perhaps we can suggest the following explanation for why the Sages did not formally obligate the mother in the mitzvah of educating her children in Torah and mitzvot. It is well known that a child’s emotional health depends greatly on being raised in an environment of love and acceptance. If both parents—the father and the mother—were equally rabbinically obligated to rebuke and discipline the child, this could easily result in constant confrontation, leading the child to perceive his value and self‑worth as being based solely on his actions and achievements.

In their great wisdom, the Sages therefore divided parental responsibilities. The father was assigned the primary role of discipline and formal education, providing structure, direction, and correction. The mother, by contrast, was exempt—not because she should never educate her child, but so that she may exercise discretion regarding when and how to do so, expressing guidance primarily through love and emotional support. If she senses that addressing a particular issue at a given moment would be counterproductive, the Torah and the Sages exempt her from the obligation to intervene, unlike the father, who remains duty‑bound. This division ensures that one parent is responsible for directing the child toward proper conduct, while the other serves as a constant source of unconditional love and emotional security.

 

1. Legal Guardians – Melameid, Grandparents, Dorm, Foster home, Boarding house:

Legal guardians and educators who serve in a parental role—such as adoptive parents or those responsible for a child’s upbringing—also bear responsibility to educate the child in mitzvos.

 

1. Beis Din – Rabbinical Leaders of city & Bystanders:

Beis Din and bystanders are generally not obligated to stop a child from transgressing if the child is acting for his own benefit. However, everyone is obligated to intervene if the child is sinning for the benefit of another Jew, if the act is public and may mislead others, or if it involves harm to others, immorality, or eating non‑kosher food.

E-J. Special Cases Where Everyone Must Intervene

• If a child [of any age^[1]] is committing a For another Jew’s benefit: Any Jew must stop a child sinning on behalf of an adult Jew.
• Public transgressions: If silence may cause others to err, protest is required.
• Interpersonal harm (Bein Adam Lechaveiro): Stealing, damage, injury, humiliation—everyone should intervene.
• Immodesty or immorality: Anyone should intervene.
• Eating non-kosher food: It is fitting for anyone to stop the child.

 

Role	Obligation to Educate/Reprimand	Details/Exceptions
Father	Obligated to educate and reprimand	Must educate son and daughter in positive/negative commands; must stop child from transgressing; Beis Din reprimands father if he fails to stop Biblical transgression; not chastised for Rabbinical commands
Mother	Not obligated	Receives reward for encouraging Torah study; mitzvah to be involved; education often derives more from mother; no formal obligation due to natural role
Legal Guardians (Melameid, Grandparents, Dorm, Foster home, Boarding house)	Obligated to educate	Obligation mainly on male guardians; female guardians same as mother (not obligated)
Beis Din (Rabbinical Leaders)	Not obligated unless public or for another Jew	Must reprimand if transgression for another Jew or public; not obligated if child acts for own benefit
Bystanders	Not obligated unless public or for another Jew	Must reprimand if transgression for another Jew or public; not obligated if child acts for own benefit
Child transgressing for another Jew	Obligation for every Jew to stop/reprimand	Example: extinguishing fire for Bar Mitzvah Jew; not restricted to father/legal guardian
Public transgression	Beis Din and others must object	If may lead others to sin; regardless of child’s interest
Bein Adam Lechaveiro (Societal Misconduct)	Appropriate for Beis Din and individuals to reprimand	Stealing, damage, injury, humiliation, harm between people
Matters of Modesty and Immorality	Fitting for anyone to intervene	Separate child from wrongdoing
Non-Kosher food	Fitting for anyone to intervene	Separate child from wrongdoing

 

8. Lesafos Issur Beyadayaim – Providing or instructing a child with a prohibition

A-B. The general rule

Although the mitzvah of chinuch is generally Rabbinic, the Torah Biblically forbids any Jew from actively causing a child of any age to transgress a prohibition. This includes feeding a child forbidden food or instructing a child to perform any prohibited act. This applies even to an infant and even if the child does not understand the action. However, foods that are intrinsically kosher but only temporarily prohibited—such as eating before Kiddush or fasting on Yom Kippur—may be fed to a child when the child genuinely needs to eat.

 

1. Cases of Necessity & Rabbinical Prohibitions – May Rabbinical prohibitions be fed or provided to a child?

It is forbidden to actively feed or instruct a child to transgress either a Biblical or Rabbinic prohibition. A Biblical prohibition may never be given to a child under any circumstances, even for the sake of a mitzvah, education, or great financial loss. However, Rabbinic prohibitions may at times be given to a child when there is a genuine need for the child’s health or physical development, and only when no non‑Jew is available to do so. Even then, one must be careful to minimize reliance on leniencies.

 

D. Sake of a Mitzvah, Loss Prevention – May a child be instructed to transgress a Rabbinical prohibition on behalf of an adult:

A child may sometimes be instructed to transgress a Rabbinic prohibition occasionally for the sake of a mitzvah, provided it will not become habitual, however not for the sake of loss prevention of an adult, with exception to where a person is so distressed over the potential loss that there is a real concern he may transgress himself. Repeated transgressions are never permitted.

 

E. May one feed a child a Rabbinical Issur for the sake of educating him for a Mitzva?

See Rabbi Edition!

 

1. Asking a gentile to Feed a Child Non‑Kosher Food or Perform a Prohibition:

It is generally forbidden to ask a non‑Jew to feed a child non‑kosher food or to perform any prohibition on the child’s behalf, even if the prohibition is Rabbinic and even if the child is below the age of understanding. However, if the child requires the food or act for medical reasons, it is permitted to ask a non‑Jew to provide it, even if the prohibition is Biblical, provided that no kosher or permitted alternative is available.

 

G. Giving a child an item with which he may commit a prohibition:

It is forbidden to give a child non‑kosher food or items that he is likely to eat. However, it is generally permitted to give a child objects with which he may transgress Shabbos for his own benefit, so long as they are not items with which for certain he will sin with.

Examples of “Lesafos Lo Issur” — Actively Causing a Jewish Child to Transgress

1. Feeding forbidden food

An adult may not place non-kosher food directly into a child’s mouth or feed it to the child with a spoon, even if the child is an infant who has no awareness whatsoever. This applies equally to Biblical prohibitions (e.g., pork or milk and meat together) and Rabbinic prohibitions (e.g., food cooked by a non-Jew where prohibited). It is forbidden for an adult to give a child forbidden food to eat on their own, even if the adult does not literally feed the child. Handing the food to the child constitutes “actively causing” the transgression and falls under the Biblical prohibition of lesafos lo issur.

• Reuven has a young nephew named Daniel, the son of his brother Shimon. Shimon and his family are not observant, and Daniel regularly eats non‑kosher food in his parents’ home. One day, Daniel, who is only three years old, visits Reuven. During the visit, Reuven is holding a sandwich containing cheese with meat. Even though Daniel is accustomed to eating such food and has no understanding of mitzvot, it is strictly prohibited for Reuven to place the sandwich into Daniel’s mouth or to feed him with his own hands, whether directly or with a spoon. It is even forbidden for him to make the sandwich available for him. This prohibition applies despite the fact that Daniel is not frum, is below the age of comprehension, and would otherwise eat this food on his own. Feeding him constitutes lesafos lo issur—actively causing a child to transgress—which is Biblically forbidden.

 

1. Asking a child to violate Shabbos

An adult may not ask a child—regardless of age—to perform a melachah on Shabbos, such as turning on a light, carrying in a public domain, or extinguishing a flame. This applies even if the melachah is only Rabbinically prohibited and even if the child is far below the age of chinuch.

• Example: Levi is hosting his sister’s son, Avi, a nine‑year‑old child who is being raised in a non‑religious home and routinely turns lights on and off on Shabbos. One Friday night, Levi realizes that the light in his bedroom was accidentally left on and is disturbing his sleep. Even though Avi has no observance of Shabbos and is accustomed to performing such actions, it is Biblically forbidden for Levi to ask Avi to turn off the light. Telling the child to do so constitutes lesafos lo issur—actively causing a child to transgress Shabbos—and is prohibited even though Avi is not religious, is below the age of mitzvos, and would otherwise perform such actions on his own.
• Example: Yaakov has a two‑year‑old son named Shlomo. On Shabbos night, Yaakov realizes that the light in the guests bedroom was mistakenly left on and is disturbing his sleep. Even though Shlomo is only two years old, and has no understanding of Shabbos or prohibited labor, it is Biblically forbidden for Yaakov or the guest to ask Shlomo to turn off the light. Instructing the child to do so constitutes lesafos lo issur—actively causing a child to transgress a prohibition—and is prohibited regardless of the child’s age or level of comprehension.

 

Case / Scenario	Halachic ruling (summary)
A–B. General rule: actively causing a child to transgress	It is Biblically forbidden for any Jew to actively cause a child of any age to transgress a prohibition (e.g., feeding forbidden food or instructing a prohibited act), even if the child does not understand. However, foods that are intrinsically kosher but only temporarily prohibited (e.g., eating before Kiddush; fasting on Yom Kippur) may be given to a child when the child genuinely needs to eat.
C. Necessity & Rabbinic prohibitions	Actively feeding/instructing a child to transgress is forbidden for both Biblical and Rabbinic prohibitions. A Biblical prohibition may never be given to a child. A Rabbinic prohibition may at times be given when there is a genuine need for the child’s health or physical development, and only when no non‑Jew is available to do so; one must minimize reliance on leniencies.
D. Instructing a child for the sake of a mitzvah / loss prevention	A child may sometimes be instructed to transgress a Rabbinic prohibition occasionally for the sake of a mitzvah (provided it will not become habitual). It is not permitted for an adult’s loss prevention, except where the adult is so distressed that there is a real concern he may transgress himself. Repeated transgressions are never permitted.
E. Feeding a child a Rabbinic issur for chinuch purposes	See Rabbi Edition.
F. Asking a non‑Jew to feed/provide a prohibition to a child	Generally forbidden to ask a non‑Jew to feed a child non‑kosher food or perform a prohibition on the child’s behalf (even if Rabbinic; even if the child is below understanding). If needed for medical reasons, it is permitted to ask a non‑Jew to provide it even if Biblical, when no kosher/permitted alternative is available.
G. Giving a child an item with which he may commit a prohibition	Forbidden to give a child non‑kosher food or items he is likely to eat. It is generally permitted to give a child objects with which he may transgress Shabbos for his own benefit, so long as they are not items with which he will certainly sin.

 

 

9. A Child’s Credibility in Matters of Chinuch^[2]

A common question in chinuch is whether a parent may rely on a child’s statement that he has already fulfilled a mitzvah, such as when a child says, “I already davened,” or “I already recited the berachah.”

From a strict halachic perspective, there is room to grant a child a degree of credibility regarding the fulfillment of mitzvos, especially since a child’s obligation is itself one of chinuch. Nonetheless, this cannot become a blanket policy. If a parent routinely relies on the child’s word without supervision, it may weaken the child’s sense of accountability and diminish the effectiveness of chinuch.

Accordingly, there is no universal rule. Rather, the parent must use judgment based on the child’s age, maturity, honesty, and the circumstances involved. Some children can be relied upon in certain situations, while in others a parent should verify that the mitzvah was performed properly.

 

10. Repentance for Sins Committed as a Child

A person is not obligated to repent for sins committed before Bar or Bas Mitzvah, since a child is not liable for punishment. Nevertheless, it is proper and fitting for one to undertake some form of repentance or corrective action later in life, in order to cleanse the spiritual impact left by the act. This applies to sins between man and Hashem as well as between man and his fellow. The repentance is not to remove punishment, but to repair the spiritual effect of the wrongdoing.

Some authorities limit this practice to cases where the child was old enough to understand or remember the action, while others acted stringently even for actions done below the age of chinuch.

 

Addendum Likkutei Sichos

 

This chapter discussed the nature of chinuch, obligation, and growth in mitzvah observance. To clarify a fundamental principle underlying these halachos, we include here a brief summary of a Sicha of the Rebbe from Parshas Eikev. This Sicha explains that the Torah does not demand instant perfection in knowledge or observance, but views growth, learning, and gradual development as part of the mitzvah itself. This perspective provides essential clarity for understanding chinuch, responsibility, and realistic expectations in avodas Hashem.

 

Parshas Eikev – Does Hashem Expect Immediate Perfection in Torah and Mitzvos?

(Based on Likkutei Sichos vol. 35)

The Rebbe explains that although a person becomes fully obligated in Torah and mitzvos at Bar or Bas Mitzvah, the Torah does not expect instant perfection in either knowledge or observance at that moment. Rather, from that point onward, the obligation is to begin and continue the process of learning and proper fulfillment.

This explains why the Torah did not impose a Biblical obligation to educate a child in mitzvah observance before Bar or Bas Mitzvah, leaving it instead as a Rabbinic institution. Since a child cannot be Biblically obligated before maturity, his obligation to prepare for mitzvos can only begin once he becomes obligated. The time needed to learn, grow, and gain experience is considered part of the mitzvah itself, not a failure to fulfill it.

Accordingly, mistakes made due to lack of knowledge or experience—when one is actively learning and trying—are not considered sinful transgressions. A person who is genuinely involved in learning and improving is viewed as already fulfilling Hashem’s will, even if his observance is not yet perfect.

This principle also explains how Avraham Avinu is described as having served Hashem his entire life. Even before he fully discovered G‑d, he was searching, learning, and preparing himself, which is itself considered avodas Hashem.

The lesson:

Hashem does not demand immediate perfection. Growth in Torah and mitzvos is gradual, and sincere effort, learning, and progress are themselves precious and valued.

Don’t blast your child for making an innocent Halachic error: Parents should avoid harshly reprimanding a child for an innocent halachic mistake. It is natural for a parent to desire that their children reach high levels of spiritual growth and avoid transgressing even basic mitzvos. However, at times a parent’s expectations may exceed the child’s current developmental stage or the level of knowledge he can reasonably be expected to possess. For example, if a parent discovers that a child has unknowingly committed a clear violation of Shabbos—something that many adults would recognize as prohibited—it is incorrect to assume that the child acted willfully or with disregard. Every person has a first moment of learning, and it is entirely possible that this incident is the child’s first exposure to the halachic issue. Hashem does not expect a child to observe mitzvos perfectly before he has had the opportunity to be properly taught. Mistakes are an inherent part of the learning process and should not be held against him. Instead, such moments should be used constructively—to guide, educate, and inspire the child to deepen his understanding and strengthen his observance. Criticism or harsh rebuke only discourages, whereas patient instruction fosters growth. As our sages teach, “A person does not fully grasp a law until he has erred in it.”

 

Keeping this perspective helps parents respond with balance and compassion. Just as importantly, it helps them manage their own emotional reaction, remembering that even Hashem does not demand perfection from a child who has not yet been taught.

[1] Admur 334:26 “Even if he has not reached the age of Chinuch”; Bach 334 “This child is prior to the age of Chinuch , such as a four or five year old and we are not certain as to whether this Katan is performing the action on behalf of his father”; Tosafus Shabbos 121a

A child below the age of comprehension: This obligation applies only to a child who has reached a level of mental maturity such that he is capable of acting on behalf of others. In such a case, when it is determined that the child performed the act for the benefit of an adult, there is an obligation to protest his actions even if he is officially below the age of Chinuch. However, if the child is so young that he lacks the comprehension to act on behalf of others, then even if it appears outwardly that he is doing so, there is no obligation to object. Thus, for example, if a two‑year‑old plays with a light and turns it on or off—even if the adults had been discussing whether they wanted the light on or off—there is no requirement to protest. Since a child of that age does not possess sufficient understanding to perform actions on behalf of others, his conduct is not treated as such. [See Michaber 334:25; Rishonim on Shabbos 121a; Chikrei lev 63; Piskeiy Teshuvos 343:5 footnote 74]

[2] See Chasan Sofer 37; Admur 432:10; 437:5; M”A 437:8; Toras Hakatan [Rubinovitch] Chapter 11:16