Chapter 4: Matters of education that are begun from the Upsherinish[1]

1. The start of the child’s formal education:

The Upsherinish ceremony does not just carve out the Peyos of the Jewish boy, but officially begins his Jewish education in Torah and Mitzvos. While many parents may choose even prior to the child reaching the age of three to already begin various acts of education in Mitzvos, nonetheless, from age three and onwards this matter becomes crucial and should be monitored on a greater scale to verify the son’s fulfillment of these matters. The Rebbe Rayatz in a letter records a number of practices that one should begin to educate the child in starting from three years old.[2] As the Rebbe points out, one may begin these practices even prior to age three, although at the very least it should begin by age three, and it should then be more particularly supervised from this age.[3] This applies even if the actual haircutting ceremony had to be delayed past the birthday, such as in a case that the child was born on a day that haircuts are not allowed, nevertheless, the other customs of Chinuch should be begun immediately on the third birthday, and not delayed until the Upsherinish.[4]

2. Yarmulke – Wearing from age three:[5]

*For the full detailed laws relating to wearing a Yarmulka, See our corresponding Sefer “Awaking like a Jew” Chapter 6.

It is proper to cover the head of children [in order to place upon them fear of heaven[6]].[7] This applies from the moment the child reaches the age of Chinuch.[8] Practically, from age three we are particular that a boy does not walk without a Yarmulke [for even one moment].[9] Furthermore, many are accustomed to place a Yarmulke on their child even before age three[10], and some even do so as soon as the child is born.[11] However, the custom of the world is not to be particular about this, and rather to only be particular from age three and onwards.[12] [This especially applies if due to the child’s long hair prior to age 3, it is difficult for him to keep his Yarmulka on his head.[13]]

Q&A Are children to wear a Yarmulke during sleep?[14] Yes. Children are to wear a Yarmulke even when sleeping. A Maaseh Shehaya:[15] There were once two children who walked pass the elders of the city which were sitting by the city gate. One child had a head covering on him while the other did not. The elders began discussing the lineage of the child who did not cover his head. Rebbe Elazar said that the child is a bastard. Rebbe Y. said that he was conceived when his mother was a Niddah. Rebbi Akiva said that he is both a bastard and the child of a Niddah. At that time they said “Blessed be G-d the G-d of Israel for revealing his secrets to Rebbe Akiva the son of Yosef.”

3. Tzitzis – Educating the child to wear Tzitzis from the Upsherinish and onwards:[16]

* See our corresponding Sefer “The Laws of Tzitzis” for further details on this subject!

A. Background of letter of law regarding from what age a child obligated to wear a Tallis Katan:[17]

 [From the letter of the law] only once a child is old enough to know how to garb himself in a Tallis[18], is his father (slightly[19]) obligated to purchase him a four cornered Tallis with Tzitzis, in order to educate him in Mitzvos.[20] (It goes without saying that from this age and onwards the child may not wear a four cornered garment without Tzitzis, and his father is obligated to oversee this matter.[21]) Practically, a child is obligated to wear a Tallis Katan from the age of six and onwards.[22] [However, prior to the child reaching this age of maturity, there is no requirement at all upon the father to educate a child to wear Tzitzis, and there is likewise no intrinsic Mitzvah on the child to do so. Nonetheless, however, practically the custom is to begin educating the child in the wearing of Tzitzis from a much earlier age than the above, as will be explained next, despite it not being an obligation.]

B. The practical custom to begin wearing from age three:[23]  

The custom is for children to begin wearing a Tallis Katan from the age of three, from the time of his Upsherinish.

The effect of doing so:[24] Through educating the child to wear a Tallis Katan from the age of three, one causes the child to merit a high soul and have a spirit of holiness reside upon him .

Before age three: The child may begin wearing a Tallis Katan even before reaching the age of three.[25] Various customs exist as to when prior to age three one is to place Tzitzis on the child.[26]

Summary: The custom is for children to begin wearing a Tallis Katan beginning from the age of three, from the time of his Upsherinish. The child may begin wearing a Tallis Katan even before reaching the age of three. Q&A May a child begin to wear a Tallis Katan if he is not yet potty trained?[27] Yes. Nevertheless, some are accustomed not to do so.   Is a child to be scrupulous to sleep with a Tallis Katan? The custom of Chassidim is for children to sleep with a Tallis from the age that they begin wearing it.[28] The Rebbe stated that wearing a Tallis Katan protects the child from having spells of fear. One is to explain to the child that the Tallis protects the person wearing it as it shows he is a servant of Hashem.[29]   Is a child to be scrupulous to not walk four Amos without a Tallis Katan?[30] Yes, it is proper to do so.

C. Size – The size of a Tallis Katan for children:[31]

Until age 6: As stated above in A, from the letter of the law, children that are below the age of 6 are not obligated to be educated to wear a Tallis Katan.[32] Thus, although scrupulous Jews and Chassidim are accustomed to educate children to wear Tzitzis beginning from age three, nevertheless it is not necessary for the Tallis to be any minimum size, and hence any size [which covers his body] is valid and the child may recite a blessing over it.[33]

From age 6 and onwards:[34] Regarding children that have reached the age of Chinuch, which is from age six until the age of thirteen, one may be lenient to follow those opinions[35] that rule the minimum measurement of a Tallis is a total of one Ama in width and one Ama in length. [Meaning he does not need to have an Ama in length on each side of the Tallis, and it suffices if he has 24 cm length by the front side and 24 cm. length by the back side. Based on this, the Tallis Katan of a child above age 6 is to be a total length of 49 cm from one end to the other, and a width of 49 cm [in each side of both the back and front]. Nonetheless, despite the above ruling of Admur in the Siddur, it is not accustomed to be particular that children above age six wear a Tallis Katan that is one Ama [49 cm] wide.[36] Perhaps this is because the intent of Admur is that it be a total of one Ama in width, including both sides, and hence having a width of 24 cm on each side suffices.[37] Practically, the custom is like this approach. Once the child has reached the age of Chinuch [age 6] the Tallis Katan is not to be smaller than the above size.[38]]

From Bar Mitzvah: Once a child has reached the age of Bar Mitzvah he is to be particular to wear a Tallis that is 1 Ama by 1 Ama [49 x 49 centimeters] on each the front and the back side of the Tallis, as explained in C.

Summary: Up until age 6 one does not need to be particular as to the size of the Tallis Katan, and a blessing may nevertheless be recited. From age 6 until Bar Mitzvah, the Tallis is to be at least one Ama in total length and one Ama in [total] width. This means that both sides of the Tallis are included for the total measurement of one Ama by one Ama.

D. Kashrus – Must the Tzitzis of a child be Kosher? May a child wear a Tallis Katan with torn strings?

Children of all ages may only wear a pair of Kosher Tzitzis. Thus, if the Tzitzis tears in a way that invalidates the Tzitzis, the child is to no longer wear it or say a blessing over it. Nevertheless, some[39] write that until the age of Chinuch [age 6] one may be lenient to validate torn Tzitzis so long as they abide by some opinion mentioned in Poskim.[40] 

E. Material – Cotton versus wool:[41]

All four cornered garments are obligated in Tzitzis irrelevant of the material, with exception to leather. Nonetheless, if a Tallis is made of material other than wool or linen it is disputed as to whether it is Biblically obligated in the Mitzvah of Tzitzis, or only Rabbinically.[42] Accordingly, a person who desires to fulfill the Mitzvah of Tzitzis according to all opinions is to be particular that his Tallis Gadol/Katan is made of sheep wool.[43] Furthermore, if a Tallis is made of material other than wool or linen then if the fringes are made from wool [which is the case today being that cotton or other material fringes are not manufactured], it is disputed[44] as to whether the Tzitzis are valid, and although the custom is to be lenient, every G-d fearing Jew is to be stringent upon himself to avoid wearing it [whether it is a Tallis Katan or Gadol] and if he does wear it, it is proper that a blessing not be recited.[45] Practically, the Chassidic custom is to be particular to only wear wool Taleisim.[46] [This should be followed even by children. Hence, when purchasing Tzitzis for the Upsherinish, one should purchase a wool Tallis Katan.[47]]

4. Netilas Yadayim in morning:[48]

* See our corresponding Sefer “Awaking like a Jew” Chapter 3 for the full detailed laws relating to washing hands in  the morning.

It is accustomed not to be careful to wash the hands of children upon awakening, until they reach the age of Chinuch.[49] [However, once the child has reached the age of Chinuch one must be careful to educate them to wash hands after awakening in the morning.[50]] (Furthermore one who is careful to wash their hands from the day of the child’s circumcision and onwards is doing an act of holiness[51].)[52] [Practically, the Poskim[53] rule that one is to beware to wash a child’s hands in the morning. This applies even if the child is of a very young age such as a nursing baby.[54] Doing so is a good Segula that one’s children grow up with purity and holiness.[55] Some are accustomed to do so from age one. Others are accustomed to do so from when the child knows to take food in his hand.[56] The Rebbe Rashab[57] wrote that one is to be careful to begin washing a child’s hand starting from when the child is no longer in diapers. The Rebbe[58] stated that one is to be careful in washing hands starting at the very least from age three, and so should be followed by all to be particular to wash the child’s hands each morning at the very latest starting from age three.[59] The Rebbe’s mother, based on a directive of her husband, was accustomed to wash the Rebbe’s hands each time he awakened from sleep in order to nurse.[60]] 

Summary: Until the child reaches the age of education there is no obligation to wash the child’s hands, although one who does so starting from the day of the Bris, is doing a holy act. Once the child has reached the age of Chinuch he must wash his hands. [The Rebbe Rashab wrote one is to be careful to wash the hands of the child starting from when the child is out of diapers. The Rebbe stated that one is to be careful in this starting at the very least from age three.] Q&A What is the age of Chinuch regarding the obligation to wash hands?[61] As already stated, it is best to wash the hands of children even before they reach the age of Chinuch. Once the child has reached the age of Chinuch he must be educated to wash hands in the morning.[62] The age of Chinuch in this regard is from when the child begins to understand the concept of washing hands to remove impurity. Every child is different in this regard.   Must children be careful in the pre-washing restrictions prior to washing?[63] Until the age of Chinuch[64] they do not have to be careful to follow the pre-washing restrictions. [The age of Chinuch in this regard is seemingly from the time they need to begin washing as explained above.[65]] Nevertheless, one who is careful to avoid letting them touch food until they wash is doing an act of holiness.   Should girls have their hands washed prior to the age of Chinuch just like was said by boys?[66] Seemingly it is proper to begin washing the hands of girls from the time the name is given. There is room to learn that it is proper to begin washing their hands even beforehand, starting from the day of birth.   Washing Neigal Vaaser for baby before nursing:[67] Unlike the morning washing that takes place upon awakening from sleep, there is no source for being particular to washing the baby’s hands each time prior to nursing, and on the contrary, one should not be particular to do so. [The rumors existing regarding such a practice being followed by the Rebbe’s mother with regards to the Rebbe, are not fully accurate. While indeed the Rebbe’s mother washed the Rebbe’s hands upon him awakening from sleep in order to nurse, she did not do so prior to him nursing every time.[68] The washing was related to the rebbe’s sleep, and not to the Rebbe’s nursing.]

5. Morning blessings:[69]

From the day of the Upsherinish and onwards, one is to accustom the child to recite the morning blessings. [Seemingly, this refers to the saying of Modeh Ani, the blessing over washing hands, the blessing over the Torah, the verse of Torah Tziva, the blessing over Tzitzis and Shema and the paragraph of Veahavta.[70]]

Children saying Modeh Ani:[71] The custom today amongst all Israel is to teach children to begin saying Modeh Ani from the time they know to speak.[72] Certainly, from age 3 and onwards every parent is to make sure that their child says Modeh Ani upon awakening.[73] There are righteous women who are accustomed to recite Modeh Ani on behalf of their child even before the child knows to speak.[74]

 

6. Blessings – Birchas Hamazon and other blessings:[75]

From the day of the Upsherinish and onwards, one is to accustom the child to recite grace after meals. [Seemingly, this refers to the saying of Brich Rachamana Elokana Malka Dealma Mara Dehai Pita.[76]]

From what age must one begin educating his child to recite blessings prior to eating?[77] 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.[78] This is approximately from age 6 or seven.[79] Or, age 4 or 5.[80] Nonetheless, some are accustomed to beginning educating the child as soon as he knows how to say the correct blessings[81], and some are accustomed to educating the child the moment he begins speaking.[82]

Teaching children blessings:[83] It is permitted to teach children the proper blessings even not during their appropriate time [i.e., not during eating and drinking].[84] [The teacher may even recite Hashem’s name in the blessing in order to educate the children.[85] However it is best, if possible, to simply hint towards Hashem’s name and have them recite it on their own.[86]]

Reciting blessings on behalf of children:[87] 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.[88]]

May one teach the blessings to a child who has not yet reached the age of Chinuch?[89] Yes. It is permitted to teach a child the blessings even prior to him reaching the age of Chinuch.

May one educate a child to say blessings if he is not yet potty trained?[90] 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?[91] Some Poskim[92] 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.[93] This is approximately at age six.[94] Others[95] however rule it is forbidden to do so.[96]

Amen to blessing of children:[97] 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.[98] 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[99]] answer Amen to their blessings.[100] [One who does not answer Amen to a blessing is severely punished even if the blessing was said by a child.[101] This applies to both a male and female child.[102] 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?[103] Some Poskim[104] suggest that one is not to answer Amen for the blessing of a child that has not yet reached the age of Chinuch.[105] 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.[106]

May one answer Amen to the blessing of a child who is not yet potty trained? Some Poskim[107] imply it is permitted and obligated to answer Amen to his blessings, [other than the father of the child[108]].[109] Others[110] however rule it is forbidden to do so.[111] 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?[112] Some Poskim[113] 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.[114] This is approximately at age six.[115] Others[116] however rule it is forbidden to answer Amen to the blessing of an unclean child.[117]

7. Bedtime Shema:[118]

From the day of the Upsherinish and onwards, one is to accustom the child to recite the bedtime Shema. [He is to say the verse of Shema, the first paragraph of Veahavta, and the verse of Beyadcha.[119]]

8. Teaching one’s son verses of Torah:[120]

Although a child is exempt from all the Mitzvos, and even the father is not Biblically obligated to educate him in Mitzvos, but rather only Rabbinically, nevertheless, teaching Torah to one’s son is a Biblical positive command. The father is commanded to teach his small son Torah, even though the son himself is not obligated [to learn Torah or keep Mitzvos, and has not yet even reached the age of Chinuch[121]].[122]

From what age?[123] From what age is a father obligated to teach his son Torah? As soon as one’s son begins to speak[124], his father is Biblically obligated to teach him Torah. [If the father is unavailable to teach his son, then the son is to be taught through an emissary of the father.[125]]

What to teach?[126] At the very beginning, when he first begins to talk, he is to teach him the verse[127] of “Torah Tziva Lanu Moshe” and the first verse[128] from the Parsha of “Shema Yisrael.” [Teaching these verses root into the young child belief in Hashem and love of the Torah.[129]] Afterwards, he is to teach him other verses, one verse at a time, so that the child knows them by heart. [Some are accustomed to teach him the verse of “Shema Beni Musar Avicha.”[130] When reciting a verse with G-d’s name, Hashem’s name is to be recited properly in order to teach the child how to say it.[131] There is no issue with teaching a child to say these verses by heart.[132] There is likewise no issue with teaching the child the verses at night.[133]]

9. Teaching one’s son the Alef Beis:[134]

The child is to be taught the letters of the Torah immediately after reaching age three.[135] [Practically, the custom is not to be particular in this matter, and many begin teaching the letters later than the third birthday, but prior to the child turning four years old.[136] Some people are particular not to teach the child any of the letters of the Alef Beis prior to age three.[137] This however is not the Chabad custom.[138] Nonetheless, some only teach the child the Alef Beis by heart, and not from writing, until he reaches age three.[139]]

The holiness of the letters:[140] The main aspect of teaching young children the letters of the Alef Beis is to teach them with holiness and embed within them the idea that the letters are holy, and that the form of the letters and their vocalization was given on Sinai.

10. Teaching children answering Amen:[141]

One is to teach his young[142] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

11. Teaching the child how to clean himself properly:[143]

It is forbidden to learn or pray with excrement by the opening. Therefore, one must clean himself to the point that there remains no visible excrement by the opening. This is verified when the paper comes out clean after wiping in a sitting position. One is to be careful upon urinating that the drops do not fall on his clothing or shoes. [One is to educate one’s child in this matter in order so he learn Torah and recite blessings with cleanliness.[144]]

12. Davening for healthy children that follow the path of Torah:[145]

It is proper for one to Daven daily on behalf of his livelihood, and that the words of Torah do not cede from his mouth or the mouth of his children and that all of his descendants be true servants of Hashem.

Candle lighting:[146] A most auspicious time for this prayer is upon lighting candles on Erev Shabbos.

13. Bringing small children to Shul:[147]

 [It is a Mitzvah and obligation upon a parent to educate his child to go to Shul and participate in a Minyan, once they have reached the age of Chinuch.[148]] One is to teach his young[149] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.[150] One is to educate his children to stand

 [i.e. behave in Shul] with awe and fear.[151] However, children who run around in Shul for fun, [and make noise and] disturb their parents [and others] in their Davening are not to be brought to Shul at all.[152] [Bringing such children to Shul, asides for it disturbing the prayers and it being a desecration of the holy place, also educates them to treat a Shul improperly, and makes them continue their ways even when they become older.[153] Accordingly, children who are below the age of Chinuch, under age three[154], and are unable to sit still in Shul without disrupting, are not to be brought to Shul at all. However, those children who are above the age of Chinuch are to be brought and educated to participate properly in the Minyan and act with the appropriate respect.[155]]

Summary: Children who are above the age of Chinuch are to be brought to Shul and educated to answer Amen and participate in the prayer. However, children who are below the age of Chinuch and run around or disturb the congregation, are not to be brought to Shul at all, and doing so is detrimental to their education.

The words of the Shlah:[156] In today’s times, there are children who come to Shul who cause those who bring them to get punished, as they come to desecrate the holiness of the Shul, and play in it like they play in the streets. One kid laughs with another, another kid hits another, another sings, another cries, another shouts, another runs around and chases a friend. Some children even do their needs in Shul and are required to be cleaned and removed. At times, the father gives his child a Sefer and the child throws it on the floor, or tears it. To summarize, in conclusion these children disturb the worshipers and desecrate the name of Hashem. One who brings such children to Shul should not aspire to receive reward and is rather to worry of the punishment that is befitting him. This is similar to a master who brings his retarded slave with him to speak with the king, and the salve mocks and disturbs the entire conversation. Surely the king will release his wrath not on the imbecile slave, but on the master who brought him along. Furthermore, at times the parent begins playing with the child during his own prayer. The greatest evil of all this is that the child will grow up accustomed to his ill treatment of Davening and a Shul and continue to do so when older. Accordingly, one is not to bring very small children to Shul as he only loses out by doing so.

14. Chinuch to not tell a lie:

Keeping promises to children:[157] One who tells a child that he will do for him a certain matter is to keep his word, otherwise it teaches the child to lie.

Children lying:[158] One must be very careful to supervise children so that they do not get into the habit of lying. If a child does something wrong and is truthful about it, he is to be dealt with mercy, while if a child lies he is to be severely punished.

15. Making your child’s room into a Mikdash Me’at:[159]

Even today, every Jew is obligated to make for himself a dwelling place for G-d within his home. This obligation is relevant even for children, and even for a newborn baby. It can be accomplished by placing inside the baby’s room a Chumash, a Siddur, and a charity box. These books should be personally purchased on behalf of the child and be considered as his and have his name written on it after first writing LaHashem Ha’aretz Umiloa. If possible, his name should also be written on the charity box. To sanctify the room, one should try to study some amount daily from the child’s Chumash, and to pray or say blessing from the child’s Siddur, and to give charity in his charity box.

16. Kissing the Mezuzah before sleep:[160]

Prior to retiring to one’s bed for the night one is to touch [and kiss] the Mezuzah.[161] Thus, it is customary in all Jewish homes for children to kiss the Mezuzah of their room prior to going to sleep. This internalizes the idea that Hashem watches and guards over them. [Doing so enters Kedusha into the child from a young age and assists him in his service of G-d in the future.[162]]

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[1] Nitei Gavriel chapters 16-17

[2] Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21

[3] Igros Kodesh 9:181; Shevach Habris 1:1 footnote 1; Sefer Seder Hayom Seder Chinuch Habanim; So is proven from Halacha that the moment the child knows to speak [even prior to age three, he is to be taught Torah]

Other opinions: Some are particular that one should not begin any education of the child in Torah or Mitzvos prior to age three. [Arugos Habosem 210, based on Yalkut Shimoni Kedoshim that prior to age three the child is considered like fruits of Arla]

[4] Likkutei Sichos 33:297

[5] Shevach Habris 3:1; Nitei Gavriel 16:5-7

[6] Admur Kama 2:7; Shabbos 156b

^[7] Admur Kama 2:7; Basra 2:6; based on M”A 2:6 and Tractate Shabbos 156b; Elya Raba 2:4; Kitzur SH”A 3:6; M”B 2:11

Background: The Gemara in Shabbos ibid states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover  his head even when he was a small child.

[8] Piskeiy Dinim Tzemach Tzedek O.C. 2:8

[9] Igros Kodesh Rayatz 8:558; Igros Kodesh 9:181; Shulchan Menachem 5:27; Shaareiy Halacha Uminhag 2 p. 300; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel ibid and 7

[10] Igros Kodesh 9 p. 181; Shaareiy Halacha Uminhag ibid; Shulchan Hatahor Tznius 5; Divrei Yatziv 91; Shraga Hameir 3:80; See also Mishneh Halachos 7:2; See Nitei Gavriel ibid who lists the following customs: 1) From the Bris and onwards 2) From when he knows how to walk and onwards;  3) From when he knows to keep it on his head and onwards; 4) When he comes to Shul [Sjraga Hameir 3:8]

[11] The will of the Rebbe Rashab to the general public printed in Ishkavta Dirrebe p. 136 and Igros Kodesh Rashab 2:505; Nitei Gavriel ibid footnote 12 in name of Rebbe Rayatz in name of Besht to be particular from the Bris and onwards and that so is Chabad custom

[12] Divrei Yatziv ibid; Piskeiy Teshuvos 2:11; Nitei Gavriel ibid that some are particular that until age three he does not wear a Yarmulka

[13] Nitei Gavriel ibid footnote 11

[14] Igros Kodesh 3 p. 397 [brought in Shaareiy Chinuch p. 148]; Sichos Kodesh 5736 1:88; Shulchan Hatahor Tznius 5

[15] This story is brought in Tractate Kallah and shows the importance for even children to wear head coverings. [brought in Ketzos Hashulchan 3 footnote 8]; See also Toldos Yeshu

[16] Shevach Habris 3:1; Nitei Gavriel 16:1

[17] Admur 17:3; Michaber 17:3; Sukkah 42a

[18] This is defined as when the child knows to throw two of the fringes in back of him and two in front of him, and he knows how to hold the Tzitzis in his hand during Shema, as is accustomed. [Admur ibid; Rama ibid; Hagahos Maimanis 3]

Ruling of Admur in 16:1: In 16:1 Admur rules that a child is considered to reach the age of Chinuch at 9 years old, from when he knows to walk in the marketplace with his Tallis and guard it and not lose it. Vetzaruch Iyun as how this definition of Chinuch coincides with the definition brought above from 17:4. Perhaps however one can say that 16:1 refers to a Tallis Katan while 17:4 refers to a Tallis Gadol. Or perhaps one can say that 16:1 refers to the age of prohibition for the child to wear a four cornered garment without Tzitzis, while 17:4 refers to the Mitzvah of him Davening with Tzitzis. Thus, while the prohibition of wearing a un-fringed four cornered garment begins when he is old enough to guard his garment in the marketplace, the Mitzvah for him to actively wear a pair of Tzitzis only begins when he knows how to Daven with it. Vetzaruch Iyun!    

[19] Admur ibid “See 24:1 that this is not such an obligation”

[20] Admur ibid; M”A 17:2; Mordechai; See Kaf Hachaim 17:12

Other opinions: The Michaber ibid writes “Tzitzis” which implies that he is only required to buy the strings if the child is wearing four cornered garment, and is not required to educate him to wear a Tallis if he does not own a four cornered garment. [Poskim in Kaf Hachaim ibid]

[21] Parentheses in original

[22] Siddur Admur “A child is considered to have reached the age of Chinuch for the Mitzvah of Tzitzis from 6 years old and onwards.”; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17:10

Ruling of Admur in Shulchan Aruch and other Poskim: In 16:1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16:1 and so rules M”B 16:9; See Bach; Sefer Hachinuch 386; Ridbaz 2:2

[23] Elya Raba 17:3 in name of Sefer Hayirah; Kitzur Shlah Inyanei Tzitzis p. 31 “a small child from the moment he knows how to speak one should dress him with a Tallis Katan and through doing so he will merit a high soul…. At the very least one should not wait any more than three years old to have him start wearing a Tallis Katan”; Shevet Hamussar 31; Shaareiy Teshuvah 17:4; Eretz Chaim Siton in Hagahos to 493; Aruch Hashulchan 17:5 “Our custom is that when the child turns three years old he is garbed with Tzitzis.”; Kaf Hachaim 17:10; Igros Kodesh Rayatz 13:355 “from age 3 the custom is to be scrupulous to accustom the child to wear a Tallis Katan”; Sefer Haminhagim p. 87; Igros Kodesh 5:21; ; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel 16:1

[24] Elya Raba ibid; Kitzur Shlah ibid

[25] Kitzur Shelah ibid; Elya Raba 17:2; Shaareiy Teshuvah 17:2; Noheig Katzon Yosef p. 101; Testament of Rebbe Rashab printed in Ishkavta Derebbe p. 137; Rebbe in Heichal Menachem 2:29; Shulchan Menachem 5:27; Toras Menachem 5742 2:708; See Nitei Gavriel Upsherinish 16:1

Other opinions: Some were particular to not place Kosher Tzitzis on a child that is prior to three years old. [See Nitei Gavriel Upsherinish 16:1]

[26] Speaking: Some are accustomed to place Tzitzis on a child from the time he knows to speak. [Kitzur Shelah ibid; Elya Raba 17:2; Shaareiy Teshuvah 17:2]

Walking: Some are accustomed to place Tzitzis on a child from the time he knows to walk. [Testament of Rebbe Rashab printed in Ishkavta Derebbe p. 137, printed in Igros Kodesh Rashab 2:905]

Potty trained: Some are accustomed to place Tzitzis on a child from the time he is potty trained. [Noheig Katzon Yosef p. 101]

Month old: Some are accustomed to place Tzitzis on a child from the time he is a month old. [See Nitei Gavriel Upsherinish 16:1]

Bris: Some are accustomed to place Tzitzis on a child from the time of the Bris and onwards. [See Nitei Gavriel Upsherinish 16:1]

[27] See customs in previous footnote; Nitei Gavriel Upsherinish 16:1

[28] See Nitei Gavriel Upsherinish 16:4; See however Shevet Halevi 8:163; Piskeiy Teshuvos 17:2 and 21 footnote 69 that a child is to begin sleeping with a  Tallis Katan from 9 years old.

[29] Likkutei Sichos 33:273 [printed in Shulchan Menachem 1:41]

[30] See Piskeiy Teshuvos 17:2 that this applies from age 9

[31] Siddur Admur

[32] Siddur Admur “Children that have reached the age of Chinuch which is from age 6 and onwards…”; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17:10

Ruling of Admur in Shulchan Aruch and other Poskim: In 16:1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16:1

[33] Sheivet Haleivi 3:6; Even Yisrael 7:3; Igros Moshe Y.D. 3:52; Piskeiy Teshuvos 17:2; Rav SZ”A in Halichos Shlomo 3:4; See P”M 16 M”Z 1 [brought in Biur Halacha 15 “Veaz”] that we measure the “majority of head and body” according to the built of each child; Nitei Gavriel 16:3 footnote 8

[34] Siddur Admur; Piskeiy Teshuvos 17:2 writes the Shiur is to be a minimum of 24 by 24 cm on each side for a 6 year old, however it should be 36 x 36 cm for a nine year old.

[35] Peri Haaretz 1 brought in Birkeiy Yosef 16:1; Chesed Lealafim 16:5; Many Poskim in Kaf Hachaim 16:2 agreed to this opinion; See Haaros Ubiurim 779; See also Beir Heiytiv 16:1 in name of Peri Haaretz who brings an opinion that holds of an even lesser Shiur; Piskeiy Teshuvos 17:2 writes the Shiur is to be a minimum of 24 by 24 cm on each side.

[36] Shiurei Torah p. 266

[37] Piskeiy Teshuvos 17:2 footnote 11

[38] Igros Moshe ibid

[39] See Piskeiy Teshuvos 17:2

[40] Thus, the strings must only reach a length of 8 cm [opinion in Michaber 11:4], and may be torn on all sides so long as Kdei Aniva remains, and so on and so forth.

[41] See Admur 9:4; Michaber 9:1 and 6

[42] Some Poskim rule it is only Rabbinically obligated in Tzitzis. [Gemara Menachos 39b; Rif; Rambam 3:2; Michaber 9:1] Others rule all materials are Biblically obligated in Tzitzis. [Tosafus; Rosh; Smag; Mordechai; Rama 9:1]

[43] Admur ibid; Michaber 9:6 in name of Igur and Rabbeinu Yeshaya and Maharil; M”B 9:5; Kitzur SHU”A 9:12; Ben Ish Chaiy Noach 1; Kaf Hachaim 9:5; Halichos Shlomo 3 footnote 25; Or Letziyon 2:2 footnote 3; Igros Moshe 1:2; 2:1; 3:1; Yoreh Deah 3:52

The reason why the Beged/Tallis is to be made of wool: There are opinions [Gemara Menachos 39b; Rif; Rambam] which hold that Biblically, only a Tallis made of wool or linen is obligated to have fringes placed on it, while a Tallis of any other material is only required to have fringes due to a Rabbinical injunction. Therefore, one who desires to fulfill the highest level of the Mitzvah of wearing Tzitzis [Mitzvah Min Hamuvchar] is to wear a Tallis of wool material. [Admur ibid]

Why the Tzitzis is to be made of wool: If the garment is made of wool then the fringes are to also be made of wool. The reason for this is because the only material that is valid to be tied to a wool garment is wool. This matter will be explained in Halacha 2!

[44] Some Poskim rule that the Tzitzis is invalid, and it is as if one is wearing a four cornered garment without Tzitzis [Maharam 444; Hagahos Maimanis 3:6] Other Poskim rule that wool or linen fringes may be used as Tzitzis for a garment of any material.   [Admur 9:1; Michaber 9:2]

[45] Admur 9:5, See Nitei Gavriel 17:4

The reason: If the fringes of the cotton Tallis is made of wool [as is the commonly sold material of all Tzitzis today] then some Poskim [Maharam Merothenberg] rule that the Tzitzis is invalid, and it is as if one is wearing a four cornered garment without Tzitzis. Now, although in conclusion we rule that the custom is to be lenient, nevertheless every G-d fearing Jew is to be stringent. [9:4]

Other opinions: Some Poskim are lenient to even initially allow one to wear a cotton Tallis Katan, even if the fringes are made from wool. [Gra in Maaseh Rav 17 and in M”B 9:6; Chazon Ish brought in Orchos Rabbeinu 1:18]

[46] See Igros Kodesh 14:229 [brought in Shulchan Menachem 1:44 footnote 14]

[47] See Nitei Gavriel 16:2 footnote 7

^[48] See Basra 4:2 regarding children touching food as seemingly the intent of Admur there is with regards to washing their hands and not simply to not let them touch food. So also understands Kaf Hachaim 4:22; Shevach Habris 3:2; Nitei Gavriel 16:8

^[49] Admur Basra 4:2; So brings also P”M 4 M”Z 7 that the world is not accustomed to be careful to wash the hands of children. He however does not differentiate between whether the child has reached the age of Chinuch or not.

The reason for the leniency: As the G-dly soul only completely and mainly enters into a person when he reaches the age of Bar or Bas Mitzvah, and it is for this reason that when they reach this age they become Biblically obligated to keep the commands, and are punished for transgression. Now the beginning of the entrance of the G-dly soul into a child’s body is from the age that the Sages obligated the child to be educated in Torah and Mitzvos. [Basra ibid; Thus before the age of Chinuch, since the G-dly soul has not even begun to enter their body, this impurity does not desire to seek nurture in their bodies upon them sleeping].

[50] See previous footnote

^[51] lit. “Kadosh Yomar Lo”

[52] Admur ibid [Parentheses in original]; Nitei Gavriel 16:8 footnote 20

The reason: As in truth the G-dly soul begins to enter into the child’s body from the day of his Bris Milah. [Admur ibid; Thus the evil spirit has reason to reside in his body when sleeping starting from after the Milah.]

[53] Ben Ish Chaiy Toldos 10; Kaf Hachaim 4:22; P”M 4 M”Z 7: “It is proper to wash their hands every morning as Sakana is more severe than even prohibitions”. Chida in Moreh Baetzba 2:60: “It is proper to wash the hands of the small children properly in order to prevent them from placing impurity on all the items they touch.” ; Nitei Gavriel 16:8 footnote 20

[54] Ben Ish Chaiy Toldos 10

[55] Ben Ish Chaiy Toldos 10 in name of Chesed Lialafim 13; Kaf Hachaim 4:22

[56] Nitei Gavriel 16:8

[57] The will of the Rebbe Rashab to the general public printed in Ishkavta Direbbe p. 136

[58] Toras Menachem 7 [1953]  p. 194

[59] See Mishmnas Chachamim Maaleh 23; Nitei Gavriel 16:8 footnote 23; 17:14

[60] Toldos Levi Yitzchak 2:30; Nitei Gavriel 16:8 footnote 20; See Beiyn Halev p. 43; Keitzad Nichaneich Es Yiladeinu p. 210

[61] Admur 343:3

[62] It is a Rabbinical command for a father to educate his son and daughter in both negative and positive commands, beginning from when the child reaches the age of education. [ibid]

[63] Ashel Avraham Butchach 4; Piskeiy Teshuvos 4:8; See also Admur Basra 4:2; Divrei Yatziv 1:1; Tzitz Eliezer 21:20; Mishneh Halachos 7:1

[64] See Ashel Avraham ibid that possibly until the age of Bar Mitzvah one does not have to be careful in the above.

[65] Vetzaruch Iyun as the age of education differs between positive and negative commands. Washing the hands is considered a positive command while not touching orifices is like a negative command.

[66] Based on Likkutei Sichos 14 p. 250; Toras Menachem 5750 Vol. 3 p. 364; See Shulchan Menachem 5 p. 158-159 [Shaareiy Halacha Uminhag 3 p. 297] Darkei Chaim Veshalom 219

Background: Admur in Basra 4:2 states that it is proper to begin washing the hands of a child from the time of his Bris being that at that time the

G-dly soul begins to enter. No mention is made regarding when the G-dly soul begins to enter a girl and consequently from when it is proper to begin washing the hands of a girl. Chazal state [Avoda Zara 27a] that a girl is considered already circumcised. The intent of this is that the moment a girl is born she is already considered circumcised. [Likkutei Sichos ibid; Igros Kodesh 22 p. 260] Thus the

G-dly soul begins to enter a girl as soon as she is born, just as we say regarding a boy on the day of his Bris. Nevertheless, perhaps the actual entrance is when she is given a name. [Likkutei Sichos ibid] The reason for this is because the letters of a name is what connects the soul to the body. [Toras Menachem ibid] It is for this reason that we are particular to name a girl at the first opportunity, at the first available Kerias Hatorah, and do not delay it at all as is the custom of others, as who has the right to delay the soul from entering. [Shulchan Menachem ibid; Darkei Chaim Veshalom ibid] From the above it is implied that just like by a boy one begins to wash his hands starting from the day of the Bris, so too by a girl one is to begin washing the hands from the day her name is given, and perhaps even beforehand starting from the day she is born.

[67] See Admur Basra 4:2; 158:11

[68] Toldos Levi Yitzchak 2:30; Nitei Gavriel 16:8 footnote 20 [Unlike what writes Professor Branover in Beiyn Halev p. 43 for which I have found no source; nor like Rav Yosef Hartman in Keitzad Nichaneich Es Yiladeinu p. 210 who goes as far as to suggest that perhaps even Admur Hazakein intended to say that one should wash even before eating food and nursing. This to me is completely negated and makes no sense neither to say in Admur nor in the tradition of the Rebbe’s parents. To note that he quotes the tradition in name of Rav Rav Shalom Vilenker from the Sefer Toldos Levi Yitzchak p. 153. I have not found this on the page he quoted, and the Sefer Toldos Levi Yitzchak specifically writes as we stated above.]

The rumor regarding the Rebbe: Chassidim record in the name of Rav Levi Yitzchak and Rebbetzin Chanah that the Rebbetzin was accustomed to wash his hands each time prior to nursing the Rebbe. Some even say that this was a directive of the Rebbe Rashab. There are no known written records on the subject from either of the Rebbe’s parents and hence we have to judge based on what Chassidim have testified to have heard from them.

The questions: In general, the entire concept seems puzzling, as we all know that a) the Jewish custom is not to be particular for a child to wash his hands for bread until he reaches a certain age. b) even after he reaches that age, Halacha is only particular that one wash his hands for actual bread and not for any other food. In fact, one who washes his hands for other foods besides bread is considered arrogant and it is a discouraged act. So, this custom seems to make no sense! Likewise, there is no firsthand testimony which claims to have heard from the Rebbe’s parents that this matter was a directive of the Rebbe Rashab.

The true tradition: Seemingly however the answer to this lies within the testimony of Rav Yitzchak Goldshmitd who transmitted what he personally heard from the Rebbetzin Chana that her husband [and not the Rebbe Rashab] instructed her to wash his hands every time he wakes up from sleep in order to nurse, starting from the day of birth. This falls right in line with the ruling of Admur in his Shulchan Aruch Basra 4:2 that whoever is particular to wash the hands of a baby who awakens from sleep from the day of the circumcision is called holy. Thus, we can conclude that the hands were washed only after waking up from sleep, and not necessarily prior to each time that he ate. In other words, the washing has nothing to do with washing for bread but rather with washing from after sleep which is something that we all do today.

A mistaken custom: Accordingly, those mothers who are particular to wash their child’s hands before they eat anything in order to follow the custom of the Rebbe’s parents are seemingly following a mistaken custom, not to mention that as a known rule we’re not meant to copy the personal Hanhagos of the Rabbeim, and there’s no greater proof of this than in this case where the Rebbetzin concludes and testifies that this was only done by the Rebbe and not by any of their other sons.

[69] Igros Kodesh Rayatz 2:438; 13:355; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel 17:14

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

[71] Toras Menachem 5742 2:816; 5749 2:37; Shevach Habris 3:2; Nitei Gavriel 17:13

[72] Toras Menachem 5742 2:816

[73] Toras Menachem 5742 2:816; See Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21

[74] Toras Menachem 5749 2:37

[75] 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

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

[77] 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

[78] Maharam Chalva 141

[79] M”B 269:1

[80] Makor Chaim of Chavos Yair 269

[81] Ashrei Ish 1:221; Doleh Umashkeh 385

[82] Yesod Veshoresh HavodaShaar 7:10

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

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

[85] 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]

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

[87] Admur 167:23; Michaber 167:19; Rosh Hashanah 29a

[88] M”B 167:93

[89] P”M 657 M”Z 1

[90] 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

[91] 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

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

[93] 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]

[94] Misgeres Hashulchan ibid

[95] Kitzur SHU”A ibid in Lechem Hapanim

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

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

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

[99] M”B 124:47

[100] 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]

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

[102] 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

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

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

[105] 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]

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

[107] 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

[108] See Misgeres Haashulchan ibid

[109] 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]

[110] Kitzur SHU”A ibid in Lechem Hapanim

[111] 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]

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

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

[114] 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]

[115] Misgeres Hashulchan ibid

[116] Kitzur SHU”A ibid in Lechem Hapanim

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

[118] Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”

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

[120] Admur Hilchos Talmud Torah 1:1; Michaber Y.D. 245:5; Rambam 1:5; Kiddushin 29a; Shevach Habris 3:3; Nitei Gavriel 17:1 footnotes 1-2

[121] See Piskei Dinim Tzemach Tzedek 350

[122] The reason: As the verse states “Ulimadetem Osam Es Bneichem Lidaber Bam.” [Admur ibid]

[123] Admur Hilchos Talmud Torah 1:1; Michaber 245:5; Rambam Talmud Torah 1:6; Sifri Eikev 11; Sukkah 42a

[124] This is approximately at two years old. [Likkutei Sichos 21:343 footnote 40 based on Radak] Others say it is when the child knows how to speak fluently, which is approximately at age 4. [Aruch Hashulchan 245:2] See Menoras Hamaor Ner 3 Kelal 2:2; Nitei Gavriel 17:8

[125] See Admur Hilchos Talmud Torah 1:4 and 9; Kuntrus Achron 1:1; Nitei Gavriel 17:7

[126] Admur Hilchos Talmud Torah 1:1; Michaber 245:5; Rambam Talmud Torah 1:6; Sifri Eikev 11; Sukkah 42a

[127] Devarim 33:4

[128] Devarim 6:4

[129] Igros Kodesh Rashab 2:483

[130] Mordechai Sukkah 763; Ravayah 799; Or Zarua 317 in name of Yerushalmi; Nitei Gavriel 17:2

[131] Nitei Gavriel 17:3; However, regarding his sources, seemingly they are superfluous, as a Pasuk is not a Bracha, and even with adults there is never an issue to say Hashem’s name in a Pasuk: See Admur 156:2; 188:12; 215:3; Seder 13:4; Luach 12:10; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266; Sheilas Yaavetz 81, brought in Shaareiy Teshuvah 215:4; Chesed Lealafim 215:7; Pela Yoeitz Shem Shamayim; P”M 215 A”A 5; Torah Leshma 496; Shoel Umeishiv Kama 3:53; Hisorerus Teshuvah 1:4; Toras Chaim Sofer 215:5; M”B 215:14; Maharil Diskin KU”A 104; See Or Letziyon 2:14-36; Yabia Omer 3:14; Yechaveh Daas 3:13; Tzitzi Eliezer 13:1; Mishneh Halachos 4:27; Piskeiy Teshuvos 215:10; See Admur 156:2; 188:12; 215:3

[132] See Admur Hilchos Talmud Torah 1:1 “Nekudos Vitaamim Baal Peh”; Admur 49:2; Machzor Vitri 508; Ravayah 42; Gittin 60a; Nitei Gavriel 17:5

[133] See Admur Hilchos Talmud Torah 1:10 “Umiktzas Min Halayla”; Michaber Y.D. 245:1; Chida in Pesach Eiynayim Hashmatos Brachos 2, brought in Ben Ish Chaiy Pekudei 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:6; Nitei Gavriel 17:6

[134] Rama Y.D. 245:8; Darkei Moshe Y.D. 245; Admur Hilchos Talmud Torah 1:1 “in the 4^th Year”; See Rashi and Abrabanel on Pirkei Avos 5:21; Igros Kodesh 12:288; 14:40; Shulchan Menachem 5:91; Shevach Habris 3:3; Nitei Gavriel 17:21 footnote 3; 19:1-12

Opinion of Admur: Admur Hilchos Talmud Torah 1:1 simply writes that it is to be done in his 4th year, which implies sometime after turning three. See however Igros Kodesh 12:288 who implies that also according to Admur one must begin learning immediately at age three.

[135] See Nitei Gavriel 19:1-12 for details regarding if the third birthday falls on a date that a Hachanasas Lacheder is not done

[136] Implication of wording of Admur ibid who writes in the 4^th year, unlike the wording of Rama ibid “Miyad upon turning three”; See Hilchos Talmud Torah of Rav Ashkenazi 1 p. 104

[137] Igros Kodesh 14:40; Arugas Habosem 210; Afrasakta Deanya 161; Poskim in Nitei Gavriel 19:1 footnote 2, although see footnote 4

[138] Igros Kodesh 14:40; Poskim in Nitei Gavriel 19:1 footnote 4; See Likkutei Sichos 9:135 footnote 8; Likkutei Levi Yitzchak Hearos on Tanya p. 4; Shulchan Menachem 5:33

[139] See Igros Kodesh 14:40, printed in Shulchan Menachem 5:33

[140] See Sefer Hamamarim Kuntrus 1 p. 66; Nitei Gavriel 17:10; Shulchan Menachem 5:92-93

[141] Admur 124:10; Rama 124:7 in name of Kol Bo

[142] Seemingly this includes even children that are below the age of Chinuch. [See Piskeiy Teshuvos 215 footnote 9

^[143] See Admur Basra 3:8; Kama 3:25; 76:6; Siddur Seder Netilah

[144] See Noheig Katzon Yosef p. 101; Nitei Gavriel 17:15

[145] See Chayeh Adam 24:19; M”B 47:10; 122:8; Ateres Zekeinim O.C. 47; Tana Dvei Eliyahu p. 18; Chareidim 67 and 335; Nitei Gavriel 17:16

[146] See M”A 263:11; Mateh Moshe 417; Rabbeinu Bechayeh Parshas Yisro; Shiyurei Kneses Hagedola 263:8; Machatzis Hashekel 263; M”B 263:2; ; Nitei Gavriel 17:17

[147] See Nitei Gavriel 17:18 footnote 27 in length

[148] M”B 98:3; See Admur 98:1 124:10; Admur 343:2 “It is a Rabbinical command for a father to educate his son and daughter in both negative and positive commands”

[149] Seemingly this includes even children who are below the age of Chinuch. [See Piskeiy Teshuvos 215 footnote 9]

[150] Admur 124:10; Rama 124:7 in name of Kol Bo

[151] Admur 124:10; M”A 124:11; Shlah p. 256

[152] Admur 98:1 “Children who disturb their parents, are not to be brought to Shul at all” and 124:10 “Children who run around in shul for fun it is better not to bring them to Shul at all”; M”A 98:1; Elya Raba 98:2; Shlah p. 256 in name of Derech Chaim; M”B 98:3; Kaf Hachaim 98:13

[153] Shlah ibid; M”B 98:3

[154] Nitei Gavriel 17:18

[155] Machatzis Hashekel 98:1; M”B 98:3; Kaf Hachaim 98:13; See also Shlah ibid “Bottom line, one is not to bring very small children to Shul”

[156] Shlah p. 256

[157] Pela Hayoeitz “Sheker”

[158] Pela Hayoeitz “Sheker”

[159] See Likkutei Sichos Vol. 36 Sicha 1; Sefer Hasichos 5747 1:327; 337; Likkutei Sichos 26:420; Shevach Habris 3:9

[160] Toras Menachem 5747 2:647; Sefer Hasichos 1992 p. 89; Likkutei Dibburim Likkut 32 Vol. 4 p. 784 “When I was three years old twice a day, in the morning upon awakening and at night upon going to sleep, my mother would lift me up to kiss the Mezuzah.”; Shevach Habris 3:7; Nitei Gavriel 21:17

[161] Kitzur SHU”A 71:4 “Prior to going to bed one is to walk to the Mezuzah and place his hands on it and say “Hashem Shomri…”

[162] See Likkutei Dibburim Likkut 32 for a fascinating story on this matter!

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