Chapter 5: Hachnasas Lacheder- The Areinfirinish Ceremony[1]

Introduction: One of the great milestones for a parent and child is the formal start of the child’s education in a Talmud Torah, where he will learn Torah and Mitzvos. The induction of the child into the Torah academy is escorted with various customs and ceremonial practices that are done to ensure the purity of the child and help penetrate within him an initial love of Hashem and Torah, and lead him to become a G-d fearing Jew who is educated in Torah knowledge. Throughout the generations, this practice was kept with special excitement and fervor, and various detailed practices have been recorded, as will be brought in this section. The ceremony which is performed on the day of the child’s entrance into a Torah academy is customarily referred to in Yiddish as the Areinfirinish, and in Hebrew as Hachnasas Lecheder.

 

Hachnasas Lecheder Checklist

Items to bring on the day of Hachnasas Lecheder:

1. Tallis
2. Cake cooked in oil with pesukim
3. Shelled egg with pesukim
4. Honey for the Alef beis
5. Toothpick
6. Peckalach for classmates
7. Laminated Tanya sheet
8. Candies to be thrown
9. Camera
10. Tzedaka
11. Wine for Lechayim

Checklist

• When: It is customary to perform the Hachnasas Lacheder ceremony on the third birthday, or shortly after.
• Morning: The father and son are to awaken early on the day of the Hachanasa Lecheder ceremony in order to perform it early in the morning.
• Bathing and Dressing the child: For the occasion of the ceremony, the child is to be bathed and dressed in clean and elegant clothing [i.e. Shabbos clothing].
• Bringing child to Cheder covered in a Tallis: In the morning, the takes his child to the cheder wrapped in a Tallis in a way that he cannot see or be seen. He is to be careful not to see a non-Kosher animal or gentile or even insect. After entering the cheder, the child is taken out from the Tallis and it is then draped around his shoulders.
• Teacher teaches him Alef from Tanya: The teacher seats the child on his lap and begins teaching him the Alef Beis. It is customary in Chabad to begin with the Alef from [a laminated] title-page [i.e. Daf Hashaar] of the Tanya [which has the letter Alef coated with honey, as explained next]. The teacher points to the letter, says Alef, and the child repeats Alef.
• Teacher teaches him rest of letters forwards and backwards: Afterwards, the teacher reads the Alef-Beis letter after letter for the child, pointing to the letters and having the child repeat after him. It is to be read in order. He then reads the letters in reverse order Taf-Shin-Reish, with the child repeating. Some are accustomed when reading the letters backwards to the child to read each letter individually starting from Taf.  Others, however, are accustomed to read it in abbreviations as Tashrak, Tzapas, Nimlach, Yatchaz, Vehadag, Bo [תשרק צפעס נמלך יטחז והדג בא]. One is to also teach the child the end letters of Manatzpach, which is the Langa Mem, Langa Nun, Langa Tzadik, Langa Pei and Langa Chafםןץףך .
• Licking honey off the letters: After having taught the child the letters of the Alef Beis, using a toothpick and the like, the teacher coats the letters with honey [on a laminated Alef Beis sheet]. The child recites the blessing Shehakol and then licks the honey off the letters.
• Teaching Nekudos forwards and backwards: He then teaches the child each of the Nekudos (vowels), reading them in order [and then in reverse order] with the child repeating after him.
• Saying Torah Tziva: The teacher then recites – and the child repeats – the verse: Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov, and the request “Torah Tehai Emunosi Ve-Eil Shadai Be’ezras.”
• Teaching him Chumash Vayikra: The teacher then takes a Chumash Vayikra and reads the first verse of “Vayikra El Moshe Vayidaber Hashem Eilav Meiohel Moed Lamor” to the child. The child should repeat after the teacher word after word. Some also read the second verse to the child. Some are accustomed to read to the child and to learn with him the entire first paragraph. 
• Birchas Kohanim: Some are accustomed to blessing the child with Birchas Kohanim by the Hachnasas Lacheder ceremony.
• Throwing candies and coins on child from Malach Michael: Candies and coins are to be thrown upon the child as he reads the Alef Beis and he is to be told that they were thrown by the Angel Michoel.
• The honey cake with inscribed words: The parents give the teacher a honey cake [i.e. cake kneaded with honey] onto which certain verses are inscribed. On the cake the following words are to be inscribed [see below for the Hebrew]: 1) Adonoiy [write Hashem with a Hei] Elokim [i.e. Havaya in original, but write Elokim as is read] Nasan Li Lashon Limudim Ladas Laus Es Yaeif Davar Yair Babaoker Babaoker Yair Li Ozen Lishmoa Kilimudim. 2) Adonoiy [write Hashem] Elokim [i.e. Havaya in original, but write Elokim] Pesach Li Ozen Veanochi Lo Marisi Achur Lo Nesugosiay.  The names of Hashem that are in these verses should not be written out fully due to the prohibition against erasing them, and rather one should either abbreviate the name such as writing Hei instead of Yud Kei Vav Kei, and writing Elokim with a Kuf instead of with a Hei.  Likewise, Adonoiy should be written as Hashem, with a Hei. The teacher reads the verses and the child repeats after him word for word. The teacher then gives a piece of the cake to the boy, who eats it after reciting the blessing Borei Minei Mezonos together with the teacher. Eating the cake is a Segula for the child to have an open heart for Torah study.  The cake should be cut in a way that the letters remain whole, and the child should be given a full piece that contains a letter so that the child consumes the holy letters of Scripture.
• Shelled egg with writing of scripture is read and eaten: An egg is to be cooked, hardboiled, and then peeled onto which certain verses are to be inscribed on. The teacher reads the verse and the child repeats after him word for word. The child then eats the egg after saying the blessing of Shehakol together with the teacher [if he has yet to say it over the honey].
• The following verse is to be written on the egg: ויאמר אלי בן אדם בטנך תאכל ומעיך תמלא את המגלה הזיאת אשר אני נתן אליך ואכלה ותהי בפי כדבש למתוק 
• Sefer Torah: The child should be stood near a printed Torah scroll in the Cheder during the ceremony. A kosher Torah scroll is not to be brought for the occasion.
• Giving Tzedaka: The child is to be given coins to distribute to charity during the occasion. Coins are also to be distributed to the fellow classmates of the child for them to personally give to charity in merit of the child. A charity box should be brought to the classroom for this purpose. Likewise, the parents are to give charity on this day.
• Paying the Milamed: It is proper for the father to give money to the Milameid, who is the teacher who is performing the ceremony of the Hachansas Lecheder.
• Distributing bags of candy: Customarily, the child distributes bags of candies to the other children by the Hachansas Lecheder.
• Distributing Lechaim, and Mezonos: At the conclusion of the ceremony the parents are to distribute Lechaim, and Mezonos to those gathered. Those present bless the parents that they merit to bring the child to Torah, Chuppah, and good deeds.
• Bringing the child back home: Upon returning the child back home, the child is to be covered in a Tallis just as he was covered when he was brought to the Cheder [and that he should remain sheltered throughout the day from seeing any impure item]. Some however are not particular in this matter.
• Feast: In the evening, it is customary for the family to hold a celebratory feast in honor of the Hachansas Lecheder. This meal is considered a Seudas Mitzvah.
• Bringing child to river: Some are accustomed to bringing the child to the banks of a river after the conclusion of the ceremony, as the Torah is compared to water, and doing so is a Segula for the child to have a wide understanding of Torah.

 

1. The Mitzvah & Background:

A. The Hachansas Lecheder ceremony – The source of the order of Hachnasas Lecheder and its significance:[2]

The Hachanasas Lecheder ceremony is an Ashkenazi tradition, first recorded in the early Ashkenazi Rishonim which include: Rashi, Machzor Vitri[3] [1200’s], Rokeaich[4] [1200’s]; Ravayah; Orchos Chaim[5]  [1300’s]; Kol Bo[6] [1400’s]. They were later recorded in the following Poskim: Chok Yaakov[7]; Elya Raba[8]; Migdal Oz of Yaavetz[9] and Siddur Yaavetz. Many of the customs recorded below are based on the customs recorded in the Siddur of Rav Yaakov Emden and the description of the Tzemach Tzedek’s Hachnasas Lecheder in Sefer HaSichos 5700. This custom dates back prior to the above Rishonim, and was accustomed by the elders of Jerusalem.[10] For whatever reason, this custom became nearly extinct as the generations went on, as testified by the Poskim.[11] Some Poskim[12], however, have protested against this nullification of the custom and attribute the lack of Torah scholars amongst the Jewish people due to the cessation of this custom. Practically, in recent generations, with the rising of the Chassidic movement, it once again returned to practice, and is followed today by Chassidim world over. As the Poskim[13] record, those communities accustomed to perform the Hachnasas Lecheder ceremony may not swerve from it. 

B. The greatness of the custom:[14]

The Rishonim[15] record that the start of a child’s Torah education is similar to the Jewish people’s entrance to the covenant at Har Sinai, and hence, we follow various customs similar to that which occurred on Har Sinai when we first received the Torah. It is also considered similar to Akeidas Yitzchak, as Hashem considered the child’s induction into Torah learning as if his blood was offered on the altar.[16] The ceremony is done to ensure the purity of the child and help penetrate within him an initial love of Hashem and Torah, and lead him to become a G-d fearing Jew who is educated in Torah knowledge in a proper manner.[17] The Yaavetz[18] stated regarding the importance of this custom that it is what merited people in the previous generations to have children who are G-d fearing Torah learners, who studied the Torah Leshma, and reached levels close to prophecy. However, today that this custom has ceased, there is no wonder why most children never become true Torah scholars and leaders, as the foundation of the Torah learning is based on ego and self-respect and honor, and not done out of the purity of serving Hashem.  The Tzemach Tzedek[19] states that at the time of Hachanasa Lecheder the chamber of Zechus becomes lit with light.

C. The purpose of the custom – The obligation of a father to teach his son Torah:[20]

The Hachanasa Lecheder formerly begins the child’s education in Torah study which is a positive command upon his father, as stated in Chapter 4 Halacha 8, that a father is Biblically obligated to begin teaching his son Torah as soon as he begins to talk.

2. When:[21]

A. At what age is the child to be taken to Cheder:[22]

Talmudic times – Age 6-7: In previous times, the son would not be brought to Cheder until he was six-seven years of age. He would be homeschooled by his father until this age. From when he can talk he would be taught verses of Torah by heart until age four. [Immediately[23]] after turning three, he would be taught the letters of the Alphabet.[24] At age four he would be taught how to read and he would continue to practice reading the written Torah until age 6-7, when he would be brought to the Milameid.[25] In today’s time’s, however, this system has changed, and the custom is for a son to be brought to Cheder at a much earlier age, as explained next.

Previous Generations – Age 3-5: Starting several generations ago, the common practice became for the son to be taken to a Milameid and enter Cheder prior to age 6.[26] In Russia and France, the common practice amongst Chabad was for the child to enter Cheder starting from age 4 or 5.[27] In Poland the common practice was for the child to enter cheder starting from age 3.[28] This was also the general directive of the Chabad Rabbeim to enter the child into Cheder beginning from age three.[29] On one occasion, the Rebbe responded that a set age cannot be given as to when the child is to be entered into the Cheder being that this is dependent on the child’s maturity and general health.[30] On another occasion, the Rebbe responded that the matter is dependent on community custom, and each community is to follow his custom.[31] Whatever the case, it traditionally does not take place before age three.[32] Nonetheless, certainly if the child does not have a religious upbringing, then the earlier he enters Cheder the better, even prior to age three.[33]

Today’s times – Age 3: Practically, in today’s times, children are already sent to child care and kindergarten prior to age 3, and are already taught Torah related matters prior to age three. For all intents and purposes, this is considered as if the child has already entered Cheder on some level. Accordingly, it is customary to perform the Hachnasas Lacheder ceremony on the third birthday, or shortly after, as explained next, while the child is still in kindergarten even though he will only enter an official Talmud Torah at a later age.[34]

B. When in the third year:

Traditionally, the Hachanasa Lecheder would not necessarily take place exactly on the third birthday.[35] Some Rishonim[36] record that the Hachanasa Lecheder would traditionally take place on the holiday of Shavuos, being that it commemorates the giving of the Torah and is similar in context to the purpose of the ceremony which is to impart the Torah to the next generation. Practically, many are accustomed to try to arrange for the Hachanasa Lecheder to take place on the day of the birthday[37], however, if there is any difficulty in doing so then it may be pushed off for another date. Some schools are accustomed to have a grand annual Hachanasa Lecheder ceremony for all of the children of age, with some of the children having turned three many months earlier.

3. The parents prayer:[38]

The father and mother of the child are to give praise and thanks to Hashem for meriting them with the ability to bring their child under the wings of the divine presence. They should give charity and pray to G-d for their child’s success in study of Torah and fear of heaven and good character and that he lives a long life.

4. The Order of Hachansas Lacheder-The Areinfirinish:[39]

A. Fasting:[40]

Some write that it is proper for the parents, both father and mother, to fast on the day of the Hachanasa Lecheder, and after the conclusion of the fast they should make a celebratory meal for paupers.[41] Practically, it is no longer customary to fast on the day of the Hachanasa Lecheder.[42]

 

B. When to perform the ceremony-Waking up early:[43]

The father and son are to awaken early on the day of the Hachanasa Lecheder ceremony in order to perform it early in the morning.[44]

C. Bathing and Dressing the child:[45]

For the occasion of the ceremony, the child is to be bathed and dressed in clean and elegant clothing [i.e. Shabbos clothing].[46]

 

D. Sheltering the Child – Bringing child to Cheder covered in a Tallis:[47]

In the morning, the father [specifically the father[48], or a renowned Torah scholar[49]] takes his child to the cheder wrapped in a garment in a way that he cannot see or be seen.[50] He is to be careful not to see a non-Kosher animal or gentile or even insect.[51] Although any garment suffices for this purpose[52], such as a sheet, practically, the custom is to wrap the child in a Tallis.[53] [After entering the cheder, the child is taken out from the Tallis and it is then draped around his shoulders.] The father is to bring the child to the hands of the Milameid.[54] [Some are particular to shelter the child from being touched or stared by any woman who is currently menstruating.[55] This, however is not the widespread practice and is too demanding on the public to be careful in.[56] See Halacha I regarding if the child is also to be returned home in a Tallis.

 

E. Teaching the child:[57]

Teacher teaches him Alef from Tanya:[58] The teacher seats the child on his lap and begins teaching him the Alef Beis. It is customary in Chabad to begin with the Alef from [a laminated] title-page [i.e. Daf Hashaar] of the Tanya [which has the letter Alef coated with honey, as explained next].[59] The teacher points to the letter, says Alef, and the child repeats Alef.

Teacher teaches him rest of letters forwards and backwards:[60] Afterwards, the teacher reads the Alef-Beis letter after letter for the child, pointing to the letters and having the child repeat after him. It is to be read in order.[61] He then reads the letters in reverse order Taf-Shin-Reish, with the child repeating. Some are accustomed when reading the letters backwards to the child to read each letter individually starting from Taf.[62] Others, however, are accustomed to read it in abbreviations as Tashrak, Tzapas, Nimlach, Yatchaz, Vehadag, Bo [תשרק צפעס נמלך יטחז והדג בא].[63] One is to also teach the child the end letters of Manatzpach, which is the Langa Mem, Langa Nun, Langa Tzadik, Langa Pei and Langa Chafםןץףך . The letters of the Hebrew alphabet contain tremendous holiness in them and the simple teaching of the letters to the child imbues the child with this holiness.[64] This is in addition to the form of the Hebrew scribal letters which also contain much holiness and many hidden messages.[65]

Licking honey off the letters:[66] After having taught the child the letters of the Alef Beis, using a toothpick and the like, the teacher coats the letters with honey [on a laminated Alef Beis sheet]. The child recites the blessing Shehakol and then licks the honey off the letters.[67]

Teaching Nekudos forwards and backwards:[68] He then teaches the child each of the Nekudos (vowels), reading them in order [and then in reverse order] with the child repeating after him.[69] The Nekudos contain tremendous holiness in them and the simple teaching of the Nekudos to the child imbues the child with this holiness.[70]

Saying Torah Tziva:[71] The teacher then recites – and the child repeats – the verse:  Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov, and the request “Torah Tehai Emunosi Ve-Eil Shadai Be’ezras.”

Teaching him Chumash Vayikra:[72] The teacher then takes a Chumash Vayikra and reads the first verse of “Vayikra El Moshe Vayidaber Hashem Eilav Meiohel Moed Lamor” to the child.[73] The child should repeat after the teacher word after word. Some also read the second verse to the child. Some are accustomed to read to the child and to learn with him the entire first paragraph.[74]

Birchas Kohanim:[75] Some are accustomed to blessing the child with Birchas Kohanim by the Hachnasas Lacheder ceremony.

Q&A What to do if the child refuses to say the letters/words?[76] If the child is shy or for whatever other reason refuses to repeat the letters and words after the teacher, the ceremony is nonetheless to continue as usual as the mere fact that the child hears the letters is considered as if he is saying them. Nonetheless, the child should initially be cajoled with sweets and soothing words of encouragement to get him to repeat the letters in the event of an initial refusal.

F. Throwing candies and coins on child from Malach Michael:[77]

Candies and coins are to be thrown upon the child as he reads the Alef Beis and he is to be told that they were thrown by the Angel Michoel.[78] This is done in order to educate the child to study Torah with passion.

 

G. The honey cake with inscribed words:[79]

The parents give the teacher a honey cake [i.e. cake kneaded with honey] onto which certain verses are inscribed[80], as will be explained. [Some shape the cake in the shape of the two Luchos.[81]]

Who makes the cake:[82] Some write that the cake is to be kneaded by a Besula.[83] Others write that it should not be kneaded by a woman who is a Nida.[84]

The verses:[85] On the cake the following words are to be inscribed [see below for the Hebrew]: 1) Adonoiy [write Hashem with a Hei] Elokim [i.e. Havaya in original, but write Elokim as is read] Nasan Li Lashon Limudim Ladas Laus Es Yaeif Davar Yair Babaoker Babaoker Yair Li Ozen Lishmoa Kilimudim.[86] 2) Adonoiy [write Hashem] Elokim [i.e. Havaya in original, but write Elokim] Pesach Li Ozen Veanochi Lo Marisi Achur Lo Nesugosiay.[87] The names of Hashem that are in these verses should not be written out fully due to the prohibition against erasing them, and rather one should either abbreviate the name such as writing Hei instead of Yud Kei Vav Kei, and writing Elokim with a Kuf instead of with a Hei.[88] Likewise, Adonoiy should be written as Hashem, with a Hei.[89]

Reading the verses to the child: The teacher reads the verses and the child repeats after him word for word.

The teacher removes the writing and gives a piece to the boy:[90] The teacher then gives a piece of the cake to the boy, who eats it after reciting the blessing Borei Minei Mezonos together with the teacher. Eating the cake is a Segula for the child to have an open heart for Torah study.[91] The cake should be cut in a way that the letters remain whole, and the child should be given a full piece that contains a letter so that the child consumes the holy letters of Scripture.[92]

Way of reading [i.e. Keri] and writing on cake

ה’ אלוקים נתן לי לשון למודים לדעת לעות את יעף דבר יעיר בבקר בבקר יעיד לי אזן לשמע כלמודים. ה’ אלוקים פתח לי אזן ואנכי לא מריתי אחור לא נסוגיתי[93]

Original way of writing in scripture [i.e. Kesiv]

*The name Yud Kei Vav Kei has been purposely altered due to the holiness of the name.

  

H. Shelled egg with writing of scripture is read and eaten:[94]  

An egg[95] is to be cooked, hardboiled, and then peeled onto which certain verses are to be inscribed on. The teacher reads the verse and the child repeats after him word for word. The child then eats the egg after saying the blessing of Shehakol together with the teacher [if he has yet to say it over the honey[96]]. Eating the egg [which is white and pure] is a Segula for the child to have an open heart for Torah study.[97]

The verses:[98] The following verse is to be written on the egg:[99]

ויאמר אלי בן אדם בטנך תאכל ומעיך תמלא את המגלה הזיאת אשר אני נתן אליך ואכלה ותהי בפי כדבש למתוק

When is the egg to be shelled?[100] The egg is to be peeled the morning of the Hachanasas Lecheder, or alternatively, the night before but with leaving a small part of the shell on the egg overnight. It is not to be fully peeled from its shell the night before due to danger.[101] Some Poskim[102], however, rule that if the egg has the Pasuk written on it the night before, then it may be shelled the night before, as the verse protects it. Practically, at least some of the shell should be left on the egg, as stated above.

I. Sefer Torah:[103]

The child should be stood near a printed Torah scroll in the Cheder during the ceremony. A kosher Torah scroll is not to be brought for the occasion.

J. Giving Tzedaka:[104]

The child is to be given coins to distribute to charity during the occasion. Coins are also to be distributed to the fellow classmates of the child for them to personally give to charity in merit of the child. A charity box should be brought to the classroom for this purpose. Likewise, the parents are to give charity on this day.[105]

K. Paying the Milamed:[106]

It is proper for the father to give money to the Milameid, who is the teacher who is performing the ceremony of the Hachansas Lecheder.

L. Distributing bags of candy:[107]

Customarily, the child distributes bags of candies to the other children by the Hachansas Lecheder. [This may be done even on a fast day.[108]]

M. Distributing Lechaim, and Mezonos:[109]

At the conclusion of the ceremony the parents are to distribute Lechaim, and Mezonos to those gathered. Those present bless the parents that they merit to bring the child to Torah, Chuppah, and good deeds.

N. Bringing the child back home:[110]

Upon returning the child back home, the child is to be covered in a Tallis just as he was covered when he was brought to the Cheder [and that he should remain sheltered throughout the day from seeing any impure item[111]].[112] Some however are not particular in this matter.[113]

O. Feast:[114]  

In the evening, it is customary for the family to hold a celebratory feast in honor of the Hachansas Lecheder. This meal is considered a Seudas Mitzvah.[115]

P. Bringing child to river:[116]

Some are accustomed to bringing the child to the banks of a river after the conclusion of the ceremony, as the Torah is compared to water, and doing so is a Segula for the child to have a wide understanding of Torah.

_______________________________________

[1] Sources which mention the Minhag of Hachnasas Lecheder:

Rishonim: Machzor Vitri 508; Rokeiach 296; Orchos Chaim 2:3; Kol Bo 74; Seder Chinuch Hayiladim of Rabbeinu Efraim Mibuna; Seder Chinuch Hayeladim Sefer Hasufos 282;

Achronim: Admur Hilchos Talmud Torah 1:1; Michaber and Rama Y.D. 245:8; Shach Y.D. 245:8; Yesod Yosef 69; Kav Hayashar chapter 72; Chok Yaakov 494:1; Elya Raba 494:3; Migdal Oz Birchas Givon Taaleh 1; Arugas Habosem 210; Afrasakta Deanya 161; Mishpat Tzedek on Tehillim p. 85;

Chabad: Sefer Hasichos 5700 p. 67; Sefer Hasichos 5701:29; Sefer Hasichos 5701 p. 65; Sefer Hasichos 5704 p. 47; Sefer Hamamrim 5711 p. 168; Igros Kodesh 3:407; 6:120; 7:55; 12:288; 14:39; Likkutei Sichos 5:86 footnote 4; Sichos Kodesh 5752 1 p. 343; Heichal Menachem 3:247; Shulchan Menachem 5:34; Yagdil Torah Yerushalayim 26:11; Hearos Ubiurim Ohalei Torah 1019 p. 44; Hiskashrus 874 p. 15; 904 p. 13

Melaktim: Shevach Habris; Nitei Gavriel

[2] See Nitei Gavriel Mavo pp. 25-27

[3] Machzor Vitri 508

[4] Rokeiach 296

[5] Orchos Chaim 2:3

[6] Kol Bo 74

[7] Chok Yaakov 494:1

[8] Elya Raba 494:3

[9] Birchas Givon 1

[10] Kol Bo ibid

[11] Shach Y.D. 245:8 “The above-mentioned customs are no longer accustomed, although in areas where this custom has been accepted, it is not to be swerved from.”; Kol Bo ibid “Even today there are some places who still follow this custom”

[12] Migdal Oz Birchas Givon Taaleh 1

[13] Rokeiach 296; Shach ibid

[14] Shevach Habris 1

[15] Machzor Vitri ibid “It is considered as if the child was brought to Har Sinai” and he hence enumerates various customs to be followed based on the occurrences at Har Sinai; Kol Bo 74; Elya Raba 494:3; See Kiddushin 30a; Shevach Habris ibid footnote 2; Nitei Gavriel 18:8

[16] Machzor Vitri ibid; See Zohar 3:164;

[17] Migdal Oz ibid

[18] Migdal Oz ibid

[19] Sefer Hasichos 5704 p. 47

[20] See Admur Hilchos Talmud Torah 1:1

[21] See Shevach Habris p. 138; Nitei Gavriel 19

[22] Rokeiach 296; Seder Chinuch Hayiladim of Rabbeinu Efraim Mibuna; Seder Chinuch Hayeladim Sefer Hasufos 282; Shevach Habris p. 138; Shulchan Menachem 5:34; Hearos Ubiurim Ohalei Torah 1019 p. 44; Hiskashrus 904 p. 13

[23] Rama Y.D. 245:8; Igros Kodesh 12:288

[24] Admur Hilchos Talmud Torah 1:1; See Rama 245:8 “Immediately after reaching age three, he is to be taught the letters of the Torah”; See Igros Kodesh 12:288; 14:39, printed in Shulchan Menachem 5:33; Nitei Gavriel 19:1

[25] Admur Hilchos Talmud Torah 1:1; Michaber 245:5

[26] See Michaber Y.D. 245:8 that the child would be brought to the Milameid after age 5, and not prior.

[27] Shevach Habris ibid in name of Rav Zalman Shimon Dworkin regarding Russia; Footnote 4 regarding France and that there exists several letters of blessing which the Rebbe sent to parents from France who would enter the children to Cheder at age 5. See Igros Kodesh 3:407; 6:120; 7:55 [regarding going to Cheder before age 5 and that this depends on a) maturity of child and b) age difference between other children in class]; See Shevach Habris Footnote 5 that the Rebbe instructed Rabbi Groner regarding his twin boys that he could do the Hachnasas Lecheder ceremony on the third birthday itself, although he should only enter them into the Talmud Torah at age 5; See Nitei Gavriel 19:1 footnote 3

[28] Shevach Habris ibid in name of Rav Zalman Shimon Dworkin

[29] Sichos Kodesh 5752 1 p. 343; Heichal Menachem 3:247; Sefer Hasichos 5700 p. 67 regarding the Tzemach Tzedek that his Hachnasas Lecheder was after Yom Kippur, after he turned three on Erev Rosh Hashanah; Likkutei Sichos 5:86 footnote 4 that the Rebbe Rashab began Cheder at age 3, although he only began fully going at age 3.5; Sefer Hamamrim 5711 p. 168 that the Rebbe Rayatz entered Cheder in the year 5644, after having turn three in the year 5543

[30] Heichal Menachem 3:247 that so responded the Rebbe to Rav Yurislavsky; See also Igros Kodesh 6:120; 7:55

[31] Yagdil Torah Yerushalayim 26:11

[32] Arugas Habosem 210; Afrasakta Deanya 161; Nitei Gavriel 19:1 footnote 2; Igros Kodesh 14:39 and Igros Kodesh 7:55, printed in Shulchan Menachem 5:34; See however footnote 4 for the other opinions; To note that the Tzemach Tzedek entered Cheder before age three. [Sefer Hasichos 5701 p. 65; Igros Kodesh 7:55 that this is not a directive to the public]

[33] Igros Kodesh 14:39, printed in Shulchan Menachem 5:34

[34] See Shevach Habris ibid footnote 5 that so directed the Rebbe to Rav Levi Goldstein; Footnote 5 that the Rebbe instructed Rabbi Groner regarding his twin boys that he could do the Hachnasas Lecheder ceremony on the third birthday itself, although he should only enter them into the Talmud Torah at age 5; See Nitei Gavriel 19:13-14 that he does not have to go daily to Cheder, and may do the ceremony on the 3^rd birthday in kindergarten and then eventually go to Cheder when he is mature enough; However, see Hiskashrus 874 p. 15 that the ceremony should only be done when the child enters the Talmud Torah on a set basis.

[35] See Sefer Hasichos 5700 p. 67 regarding the Tzemach Tzedek that his Hachnasas Lecheder was after Yom Kippur, after he turned three on Erev Rosh Hashanah; Likkutei Sichos 5:86 footnote 4 that the Rebbe Rashab began Cheder at age 3, although he only began fully going at age 3.5; Sefer Hamamrim 5711 p. 168 that the Rebbe Rayatz entered Cheder in the year 5644, after having turn three in the year 5543

[36] Shevach Habris p. 137 footnote 1

[37] See Shevach Habris ibid footnote 5 that the Rebbe instructed Rabbi Groner regarding his twin boys that he could do the Hachnasas Lecheder ceremony on the third birthday itself, although he should only enter them into the Talmud Torah at age 5; Nitei Gavriel 19:1-12 footnote 2 [see there for many details of if the 3^rd birthday falls on a date that Hachanasas Lecheder cant be done, and how it is to be done as soon as possible.]

[38] Shevach Habris 2 p. 137; Yesod Yosef 69; Kav Hayashar chapter 72; Nitei Gavriel 18:6

[39] To note that in the Sefer Keiytzad Nechaneich Yeladeinu the order of above is slightly different: 1^st: Draping the Tallis is omitted, teaching from Tanya is omitted, rather it starts with teaching from an alef beis chart. It is only smeared with honey at the end.

[40] Shevach Habris p. 137 footnote 3

[41] Yesod Yosef 69; Kav Hayashar chapter 72; Shevach Habris p. 137 footnote 3

[42] Shevach Habris p. 137 footnote 3; See Tanya Igeres Hateshuva 3 

[43] Rokeiach 296; Chinuch Yeladim of Rabbeinu Efraim of Buna; Sefer Hassufos; Yesod Yosef 69; Kav Hayashar 72; Mishpat Tzedek on Tehillim p. 85; Sefer Hasichos 5700 p. 67 regarding the Hachnasa of the Tzemach Tzedek that it took place in the morning after the morning prayers; Shevach Habris 4 p. 139; Nitei Gavriel 18:1

[44] The reason: As this is similar to the giving of the Torah which took place in the early morning. [Rokeiach 296; Chinuch Yeladim of Rabbeinu Efraim of Buna; See Shemos 19:16] Alternatively, this is because the morning is an auspicious time. [Mishpat Tzedek ibid]

[45] Machzor Vitri ibid; Kol Bo ibid; Orchos Chaim 2:3; Meiam Loeiz Parshas Eikev; Shevach Habris 4 p. 139; Nitei Gavriel 18:1

[46] The reason: As this is similar to the giving of the Torah for which the Jewish people bathed themselves and washed their clothing. [Poskim ibid]

[47] Machzor Vitri 291; Rokeiach 296; Kol Bo ibid; Orchos Chaim 2:3; Chinuch Hayeladim; Yesod Yosef 69; Kav Hayashar 72; Sefer Hasufos; Migdal Oz; Mishpat Tzedek; Shevach Habris p. 139; Nitei Gavriel 20:1-10

[48] Yesod Yosef 69; Kav Hayashar 72; Chinuch Hayeladim; Nitei Gavriel 18:4

[49] Machzor Vitri; Kol Bo; Nitei Gavriel 18:4

The reason: As this is similar to the giving of the Torah which was given to the Jewish people by Moshe. [Poskim ibid]

[50] The reason: As this is similar to the giving of the Torah which was given in a humble setting as it states that the Jewish people stood under the mountain as if they were covered by the mountain. [Machzor Vitri ibid; Kol Bo ibid; Orchos Chaim 2:3; Chinuch Hayeladim; Sefer Hasufos] Alternatively, the reason for this is so that the evil eye does not befall him. [Machzor Vitri ibid; Chinuch Hayeladim] Alternatively, the reason is so he should not see or be seen anything impure such as a dog, pig, donkey, or gentile. [Rokeiach 296; Mishpitei Tzedek; Kav Hayashar 72; Yesod Yosef 69; Chinuch Yeladim]

[51] Noheig Katzon Yosef 101:11; Nitei Gavriel 20:1-5

[52] See Machzor Vitri ibid; Kol Bo ibid; Orchos Chaim 2:3; Yesod Yosef 69; Sefer Hasufos; Kav Hayashar 72; Nitei Gavriel 20:2 footnotes 5-6

[53] Chinuch Hayeladim; Sefer Hasichos 5700 p. 67 that the Alter Rebbe instructed his grandson the Tzemach Tzedek to be wrapped in a Tallis; See Shevach Habris ibid footnote 11

[54] See Rokeiach 296; Chinuch Hayeladim; Yesod Yosef 69; Kav Hayashar 72; Sefer Hasufos; Mishpat Tzedek; Shevach Habris p. 139; Nitei Gavriel 21:1

[55] See Yesod Yosed 69; Nitei Gavriel 20:6-8

[56] Nitei Gavriel ibid footnote 13

[57] See Shevach Habris p. 140; Nitei Gavriel 21:1-4

[58] Shevach Habris p. 140; See Nitei Gavriel 21:9 in name of Machzor Vitri that the letters should be written on a board or parchment as there is a board in the heart; See Nitei Gavriel 21:14

[59] Sefer Hasichos 5749 2:620; Likkutei Sichos 2:476 that so is done by the Rebbe Rayatz; Shevach Habris ibid

The reason: This is done in order to educate the child and motivate him with enthusiasm for the study of Chassidus.

[60] Shevach Habris p. 140; Nitei Gavriel 21:2 and 6

[61] Nitei Gavriel 21:5

[62] Sifrei Assufos; Yesod Yosef 69; Kav Hayashar 72

[63] Rokeiach 296; Mishpat Tzedek; Shevach Habris ibid

[64] Sefer Hamamarim Kuntresim Rayatz 1:178

[65] See Hayom Yom p. 26; Sefer Hasichos 5748 2:502

[66] Machzor Vitri; Rokeiach 296; Orchos Chaim; Kol Bo; Sefer Hasufos; Yesod Yosef 69; Kav Hayashar 72; Mishpat Tzedek; Shevach Habris p. 143; Nitei Gavriel 22:1

[67] The reason: This is done in order so the words of Torah be as sweet as honey in his mouth. [Sefarim ibid]

[68] Shevach Habris p. 140 in name of Rav Levi Goldstein; Nitei Gavriel 21:4 that so is Minhag Chabad

[69] The reason: This is reminiscent of the giving of the Torah by which God entered the Jewish people into Cheder and taught them Kamatz Alef Ah, as it states in scripture and in the midrash that God revealed to us all 22 letters of the Torah and the first letter that God taught us was Kamatz Alef of the word Anochi. [See Shir Hashirim 1:4 and Midrash Raba Shir Hashirim ibid; Sefer Hasichos 5703 p. 144]

[70] Sefer Hamamarim Kuntresim Rayatz 1:178

[71] Rokeiach 296; Sefer Hasufos; Kav Hayashar 72; Mishpat Tzedek; Chinuch HaYeladim; Yesod Yosef 69; Shevach Habris 6 p. 141; Nitei Gavriel 21:10

[72] Rokeiach 296; Kav Hayashar 72; Mishpat Tzedek; Chinuch HaYeladim; Sefer Hasichos 5700 p. 67; Shevach Habris 6 p. 141; Nitei Gavriel 21:11

[73] The reason: The reason that the child is taught from the book of Vayikra is because all of the sacrifices are written there and the midrash states that God instructs that those who are pure, which refers to children, should be involved in purity, which refers to sacrifices which appear. By doing so, Hashem considers it as if that they stood and offered the sacrifices before Him. [See Midrash Raba Tzav 7; Midrash Tanchuma Tzav 14]

[74] Sefer Hasichos 5700 p. 67 that the Alter Rebbe taught his grandson the Tzemach Tzedek the entire first paragraph after which his grandson asked him questions on the subject

[75] Nitei Gavriel 21:13 that so was done to the Alter Rebbe by the Besht

[76] Zechor Leavraham Minhagei Toldos Aaron Rebbe 2:45; Shevach Habris 7 p. 142; Nitei Gavriel 21:12

[77] Sefer Brondshpiegel in name of Shevilei Emuna; Likkutei Levi Yitzchak Igeres p. 358; Sefer Hasichos 5748 1:167 and 171; Sefer Hasichos 5701:29 regarding the Hachnasas Lecheder of the Rebbe Rayatz that the Rebbe Rashab, and his Uncle the Razah threw candies on him and they told him that it was thrown by Malach Michael; The same occurred with the Hachnasas Lecheder of the Rebbe Rashab by the Tzemach Tzedek and that the Rebbe Rashab took the candies and saved them, refusing to eat them, believing that they were actually given by Malach Michael; Shevach Habris 8 p. 142; Nitei Gavriel 22:2; Shulchan Menachem 5:35

[78] This is not considered a lie being that the people who throw them are acting as an emissary of angel Michael. [Sefer Hasichos 5748 1:171]

[79] Machzor Vitri; Orchos Chaim; Kol Bo; Rokeiach 296; Yesod Yosef 69; Kav Hayashar 72; Sefer Hasufos; Chinuch Hayeladim; Mishpat Tzedek; Sefer Hasichos 5700 p. 67 that so was done with the Tzemach Tzedek; Shevach Habris 10 p. 143; Nitei Gavriel 22:3-8

[80] In Sefer Hasichos 5700 [65] it says that the words were inscribed [chakika] and so is brought down in Otzer sippurei Chabad and days in Chabad [see supplement below]. This seemingly implies that it is to be inscribed using a toothpick, and so I was told in the name of Rav Levi Goldstein, a known Melameid from CH, and so writes Shevach Habris p. 143 footnote 23 that it is inscribed similar to the words on the Luchos; So also writes Nitei Gavriel 22:4. However in the Sefer “Keiytzad Lechaneich Yeladeinu” [p. 187] states to write it using cake cream, and so I was told to be done in name of Melamdim in Eretz Hakodesh;

[81] Devar Moshe 72; Nitei Gavriel 22:18

[82] Nitei Gavriel 22:5

[83] Machzor Vitri; Orchos Chaim; Kol Bo; Omitted from Rokeiach 296; Yesod Yosef 69; Kav Hayashar 72

The reason: As she is pure of marital relations, and also by Matan Torah the women had to be pure of expelling seed. [Poskim ibid]

[84] Mishpat Tzedek

[85] Rokeiach 296 brings both of these verses and so is the custom; In Sefer Hasufos, Chinuch Hayeladim, and Mishpat Tzedek bring different verses; Sefer Hasichos 5700 p. 67 that so was done with the Tzemach Tzedek and that the cake had verses written on it, although it does not state which verses they were; Shevach Habris 10 p. 143; Nitei Gavriel 22:3 and 14 for more verses that some write

Other opinions: Some Poskim rule that one should not write or inscribe any words onto the cake or egg, as it is belittling to scripture. [Sefer Hasufos in name of Reb Yehuda Hachassid; Nitei Gavriel 22:7 footnote 17]

[86] Yeshaya 50:4

[87] Yeshaya 50:5

[88] See Peri Haretz 2:4; Beis Yitzchak Y.D. 2:107; Misefer Hasofer 2:49; Divrei Moshe 72; Nitei Gavriel 22:3

[89] See Michaber Y.D. 187:9

[90] Shevach Habris p. 144; Nitei Gavriel 22:9

[91] Rokeiach 296; Sefer Hasufos, Chinuch Hayeladim, Mishpat Tzedek; Migdal Oz; Nitei Gavriel 22:10

[92] Nitei Gavriel 22:9

[93] Yeshaya 50:4-5

[94] Rokeiach 296; Machzor Vitri; Mishpat Tzedek; Chinuch Hayeladim; Sefer Hasufos for other verses; Sefer Hasichos 5700 p. 67; Shevach Habris 11 p. 144; Nitei Gavriel 22:3, 8, 15-16 [for other verses that some write], 17 [that some write the Alef Beis on almonds], 22 [some cook three eggs]; 23

Other opinions: Some Poskim rule that one should not write or inscribe any words onto the cake or egg, as it is belittling to scripture. [Sefer Hasufos in name of Reb Yehuda Hachassid; Nitei Gavriel 22:7 footnote 17]

[95] Machzor Vitri ibid writes three eggs

[96] So writes Shevach Habris and Nitei Gavriel 22:8. However, in truth there is never a prohibition against educating a child in blessings, and hence if he so chooses the teacher may repeat the blessing of Sheakol with the child, so he educate him in blessings.

[97] Rokeiach 296; Sefer Hasufos, Chinuch Hayeladim, Mishpat Tzedek; See however Machzor Vitri for a different reason

[98] Rokeiach 296; See Mishpat Tzedek for an addition verse; See Chinuch Hayeladim and Sefer Hasufos for other verses; Sefer Hasichos 5700 p. 67 that so was done with the Tzemach Tzedek and that the egg had verses written on it, although it does not state which verses they were; Shevach Habris 11 p. 144; Machzor Vitri ibid makes no mention of verses being written on the egg

[99] Yechezkal 3:3; “And he said to me: ‘Son of man, feed your stomach and fill your gut with this scroll which I will give you.’ I ate, and it was as sweet as honey in my mouth.”

[100] Sefer Hararim Hateluyim Besaara p. 191; See Shevach Habris 12 p. 145; Nitei Gavriel 22:6

^[101] Admur Hilchos Shemiras Haguf Vihanefesh Halacha 7; Rashbi Niddah 17a and Rashi there; Derech Eretz Raba 11; Kol Bo 118; Semak 171; Tosafus Shabbos 141a, Beitza 14a; Rosh Beitza 21; Peri Chadash 116:9; Zivcheiy Tzedek 116:61; Ben Ish Chai Pinchas 2:14; Sefer Ben Yehoyada Niddah ibid; Aruch Hashulchan 116:22; Kaf Hachaim 116:92-93; Chofetz Chaim in Likkutei Halachos Niddah ibid; Maharsham 4:148 and in Daas Torah 513 and Hagahos on Orchos Chaim; Divrei Yatziv 2:16; Igros Moshe Y.D. 3:20; See Hakashrus 18:11-14; Yabia Omer Y.D. 2:7; Imreiy Yaakov 10:31-33; Sefer Shemiras Haguf Vihanefesh [Lerner] 3; See Reishis Chochmah Derech Eretz 3; Shelah Shaar Haosiyos p. 129, Yeish Nochalin 15; Shevet Hamussar end of chapter 40

Other opinions: Some Poskim suggest that this Talmudic danger of eating peeled garlic, onions, and eggs, no longer applies today. [Hagahos Mordechai Miseches Shabbos Perek Hamotzi in answer for why we are not careful on Shavuos against eating a peeled egg that stayed overnight; See also Rokeiach Hilchos Shavuos 296; Haskama of Rebbe Meir Shapiro in Shulchan Chaiy; Over Oreiach 4; Yabia Omer 1 Y.D. 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 1] Furthermore, the majority of Poskim omit the above ruling from their Halachic works, hence implying that it is no longer relevant. [This ruling is omitted from the Michaber/Rama/Tur/Rambam and likewise is omitted from Beis Yosef O.C. 504 despite that he records all the other rulings of the Rosh there and is omitted from the Tur 504 despite him recording the words of Tosafus there; See the following Poskim who discuss this omission: Peri Hasadeh 3:61-2 that it was omitted because it no longer applies; Yad  Meir 19 based on Yerushalmi that it no longer applies; Omer Hashichicha 91; Kav Hazahav 12 [14] was omitted because they rule like Mordechai ibid and because Shomer Pesaim Hashem; Igros Moshe Y.D. 3:20 that the Michaber/Rama hold that Rashbi in the Talmud is a Daas Yachid in this; Shevet Halevi 6:111] Some Poskim explicitly rule that in truth all the dangers of Ruach Raah written in the Talmud are no longer relevant today and it is not necessary to avoid eating such foods. [Rashal in Perek Kol Habasar 12, brought in Zivcheiy Tzedek 116:61 and Kaf Hachaim 116:92-93 as possible explanation for why people are not particular in this anymore today; Yabia Omer 2:7 that so also rules Hagahos Mordechai that it no longer applies; Shevet Halevi ibid that Min Hadin is permitted as rules Rashal; Imreiy Yaakov 10:31-33] Some Poskim rule one may be lenient for the sake of a Seudas Mitzvah, such as Seudas Shabbos and the like. [Yaskil Avdi 8:4] Likewise, one who is not particular in this matter, does not need to be particular. [Yaskil Avid O.C. 7:44] Some Poskim rule that in light of all the above, one is not to protest against one who is lenient in this matter. [Imreiy Yaakov 10:31] Some Poskim rule that the above danger only applies if one eats all three together, peeled garlic, eggs and onions which stayed overnight. [Kav Hazahav 14]

Other opinions by eggs: Some Poskim rule that the above danger does not apply by eggs. [See Rashash on Rashi Niddah ibid who points out that Rashi omits eggs; Ben Ish Chaiy Pinchas 2:14 omits eggs; Chelkas Yaakov 1:111 and 4:12 that according to Rashi the Gemara never lists eggs; Chidushei Rashbatz omits eggs; Degel Efraim 28 in name of Maharaz Avad Navardak; See Igros Moshe 3:20; Yabia Omer Y.D. 2:7; Az Nidbaru 11:7; Divrei Yatziv 2:16-7] Admur, however, and majority of Poskim record also eggs, and therefore one may not be lenient. See Sefer Shemiras Haguf Vihanefesh [Lerner] 3:2 footnote 4; Some Poskim rule that Bedieved, the egg is only forbidden a Kelipa worth if left peeled overnight. [Minchas Yitzchak 6:74; See Sefer Shemiras Haguf Vihanefesh [Lerner] 3:6 footnote 10]

[102] 2^nd answer in Hagahos Mordechai ibid in explanation for why the shelled Shavuos egg can be left overnight

[103] Sichos Kodesh 5752 1:343; Shevach Habris 13 p. 145

[104] Shevach Habris 14 p. 146; See Nitei Gavriel 18:7

[105] Shevach Habris p. 137

[106] Shevach Habris 14 p. 146

[107] Chinuch Hayeladim; Meiam Loez; Shevach Habris p. 146; Nitei Gavriel 22:11

[108] ; Nitei Gavriel 22:11

[109] Machzor Vitri; Sefer Hasichos 5703 p. 144; Shevach Habris 16 p. 146

[110] See Shevach Habris p. 147; Nitei Gavriel 20:3 footnotes 7-8

[111] Nitei Gavriel 20:4 that some are even careful to make sure that he does not look outside a window

[112] Machzor Vitri; Implication of Rokeiach 296; Chinuch Hayeladim, Yesod Yosef 69; Kav Hayashar 72

[113] Omitted from Orchos Chaim and Kol Bo, Sefer Hasufos and Mishpat Tzedek; Nitei Gavriel ibid that it is very difficult to prevent the child from seeing an impure item throughout the whole day

[114] Machzor Vitri; Sefer Hasichos 5703 p. 144; Shevach Habris 16 p. 146

[115] Sefer Hasichos 5703 p. 144

[116] Sefer Hasufos; Shevach Habris 18 p. 146 and footnote 38 that this is not the Chabad custom; Nitei Gavriel 22:26

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