📖 Chapter 10: Chinuch in Brachos, Meals and Eating

Chapter 10: Chinuch in Brachos, Meals and Eating [1]

 

Introduction: Chinuch in Brachos

Among all areas of chinuch, the education of children in the proper recitation of brachos stands out as both one of the most frequent and one of the most significant. Unlike many mitzvos that arise only at specific times, brachos accompany a child throughout his daily routine—before eating, after eating, and in many ordinary moments of life. Precisely because of this constant repetition, special care must be taken to ensure that children are trained properly from a young age, so that saying a bracha becomes a natural and cherished part of their lives.

A parent must therefore accustom his child not to eat or benefit from food without first making the appropriate blessing, and likewise to recite the after-blessings. In addition, children should gradually be taught which bracha corresponds to which type of food, developing both familiarity and confidence. However, this process must be done patiently and with sensitivity. The goal is not merely technical accuracy, but to instill within the child a positive and meaningful connection to brachos. A child should feel joy and sincerity when reciting them, understanding that he is speaking to Hashem and expressing gratitude, rather than viewing them as a burden or source of stress.

It is especially important to avoid creating what might be called “bracha pressure.” Children inevitably make mistakes, and at this stage such errors are both expected and acceptable. There is no concern of a bracha levatala when a child is in the process of learning, and one need not react with anxiety or harsh correction. Rather, gentle guidance and repetition will allow the child to grow in both knowledge and comfort.

Ultimately, the objective of this area of chinuch is to establish a lifelong habit—one in which the child instinctively begins with a blessing and concludes with one, doing so with awareness, joy, and appreciation. Through this steady and positive training, the child develops not only proper practice, but a heartfelt relationship with brachos that will accompany him throughout his life.

 

1. Chinuch in Brachos – The obligation to educate children to recite blessings

A. The Mitzvah and Age for Birchas Hanehnin: [2]

Once a child, whether male or female, 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.[3]

The age:[4] This is approximately from age 6 or seven.[5] Or, age 4 or 5.[6] Nonetheless, some are accustomed to begin educating the child as soon as he knows how to say the correct blessings[7], and some are accustomed to educating the child the moment he begins speaking.[8]

Regarding Birchas Hamazon: Fathers are required by Rabbinic law to gradually teach their sons and daughters to recite Birchas Hamazon, starting as early as age three but mandatorily by ages 6–10. The learning process moves from saying the brief “Brich Rachamana,” to a shortened version, and finally to the full Birchas Hamazon as the child matures. See Halacha 6 for the full details of this matter.

Giving Food to a Child Who Has Not Recited a Blessing:[9] A child who has not yet reached the age of chinuch for brachos may be given food even if he does not recite a blessing, as he is not yet obligated at all, and there is no issue of causing him to transgress. However, once a child has reached the age of chinuch, it is questionable and likely prohibited to give him food without a blessing due to the concern of issur sefiyah. Accordingly, even those who are not responsible for his chinuch must take care not to cause him to neglect a blessing, and one who gives food to such a child should remind him to recite the proper bracha.

 

 

Age for Brachos

Approximate Age	Guideline	Customs
6 or 7	Obligated once child understands the concept of blessing, that he is blessing G-d	—
4 or 5	Obligated once child understands the concept of blessing, that he is blessing G-d	—
When child knows how to say correct blessings	Some begin educating at this stage	Customary among some
When child begins speaking	Some begin educating at this stage	Customary among some

 

B. 100 Blessings – Are children obligated to recite 100 blessings a day? [10]

Every Jew is obligated to recite one hundred blessings each day. The blessings of Birchas Hashachar were thus instituted by the Sages in order to accumulate these 100 daily blessings. The purpose of the blessings is to remind oneself of Hashem, and ones love and fear of Him. The custom is to educate even children, boys and girls, in reciting the 100 blessings per day.[11] Thus, certainly children of appropriate age are to be educated to recite all applicable blessings.

 

C. Chinuch in Birchas Hamitzvos: [12]

Just as a child is educated to recite birchos hanehenin (blessings over enjoyment), so too he must be trained to recite birchos hamitzvos before performing each mitzvah. This forms part of his overall chinuch, accustoming him from a young age to precede every mitzvah with its appropriate blessing.

A Child Below the Age of Chinuch:[13] Even a child who has not yet reached the age of chinuch may recite a blessing prior to doing a Mitzvah.

 

D. Chinuch in Other Brachos [14]

Birchas Hare’iyah (Seeing Phenomena): Children should be trained to recite blessings that were instituted to be recited over sightings that are seen, such as:

• The blessing said upon seeing and hearing thunder and lightning.
• The blessings said on seeing a rainbow.
• The blessing said upon seeing an elephant or monkey.
• The blessing of Birchas Ha’Ilanos said upon seeing the blossom of a fruit tree in Nissan.

Birchas Haneisim (Blessing on Miracles):[15] If a miracle occurred to a child, he should be trained to recite the appropriate blessing. Upon reaching adulthood, he becomes fully obligated to recite it when returning to the place of the miracle, even if it occurred during childhood.

Birchas Shehechiyanu: Children should be educated to recite Shehechiyanu on mitzvos that occur from time to time. However, it is questionable whether there is an obligation to train them to recite it on new fruits or clothing, and there is room for leniency, although practically it is proper to educate them in it.

Birchas Hatov Ve’Hameitiv: Children should be trained to recite Hatov Ve’Hameitiv in situations where an adult would be obligated. When a child and adult share the same benefit, both may recite the blessing—provided the child is old enough to recognize the benefit.

Tefillas Haderech: Children should be educated to recite Tefillas Haderech when traveling. If they recited it as minors and continue traveling after reaching adulthood, they do not repeat the blessing, although it may be proper to say it again without a bracha.

 

E. Birchas Hagomel and Children [16]

Children—even those who have reached the age of chinuch—do not recite the blessing of Hagomel, even if they experienced a situation that would obligate an adult in this blessing.[17] Likewise, their fathers do not say the blessing on their behalf.

 

2. Guidelines for Teaching children the Brachos

A. Teaching children blessings outside of eating times: [18]

It is permitted to teach children the proper blessings even not during their appropriate time [i.e., not during eating and drinking].[19] [The teacher may even recite Hashem’s name in the blessing in order to educate the children.[20] However it is best, if possible, to simply hint towards Hashem’s name and have them recite it on their own.[21]]

• Example: Rabbi Cohen is teaching a group of children in his classroom about the blessings recited before eating different foods. To help them learn, he instructs the children to repeat the blessing for bread, “Baruch Atah Hashem…” together, even though they are not actually about to eat. The lesson takes place in the middle of the morning, not at mealtime. To show proper respect, Rabbi Cohen hints at the name of Hashem rather than pronouncing it, encouraging the children—like Yaakov—to say Hashem’s name themselves when reciting the blessing as part of their learning. If the child does not get the hint, then he recites the name of Hashem aloud. This method ensures the children become familiar with the text and structure of blessings, preparing them for actual practice when eating.

Birchas Hamitzvos and Shevach and Hoda’ah:[22] Just as it is permitted to train a child to recite blessings over food even when he is not actually eating—so that he learns the proper wording—so too one may teach him to recite blessings over mitzvos even when he is not presently performing a mitzvah. The same applies to blessings of praise and thanksgiving (birchos hashevach v’hoda’ah). All of these may be taught to a child even outside their proper time of obligation, despite the fact that they would technically be considered blessings recited in vain, as this is part of the process of chinuch.

 

Q&A May one teach the blessings to a child who has not yet reached the age of Chinuch?[23] Yes. It is permitted to teach a child the blessings even prior to him reaching the age of Chinuch. Ø  Example: Mushky is sitting with her two-year-old Mendel, who is not yet old enough to be obligated in the laws of Chinuch. She recites the blessing for fruit, “Baruch Atah Hashem…” and encourages the child to repeat after them, helping the child learn the words and structure of the blessing, even though the child is not yet at the age where he can say each word.   May one educate a child to say blessings if he is not yet potty trained?[24] 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?[25] Some Poskim[26] 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.[27] This is approximately at age six.[28] Others[29] however rule it is forbidden to do so.[30]

 

B. Reciting blessings on behalf of children: [31]

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.[32]]

• Example: Leah, an adult, is at a birthday party with several children. She recites Shehakol for David, a 6-year-old about to drink juice, even though she herself is not drinking. This helps educate him in mitzvot, as permitted by halacha.

Reciting a Blessing for a Child Below the Age of Chinuch:[33] All of the above applies specifically to a child who has reached the age of chinuch—generally around six years old and who understands to whom blessings are directed. However, for a child who has not yet reached this stage, it is forbidden for an adult to recite a blessing with Hashem’s name and kingship (shem u’malchus) on the child’s behalf in order to exempt him. [However, one may say the blessing in the form of education, to teach the child how to recite it, as explained in A.]

Reciting Birchos Hamitzvos on Behalf of a Child: The Poskim[34] dispute whether, in the case of a child who has reached the age of chinuch and is performing a mitzvah but is unable to recite its blessing, an adult may recite the bracha on his behalf in order to exempt him—similar to the allowance by birchos hanehenin, where one may recite a blessing for a child even if he himself does not benefit.

 

C. Reciting a blessing with a Child to avoid a Safek Bracha:

As was explained in A, the sages permitted one to educate children in the recital of blessings even when they are not mandated, such as to teach them how to say the blessing of Shehakol even when they are not eating or drinking anything. Based on this, some Rabbanim[35] have suggested that whenever there is a doubt as to whether a blessing may be said, and hence due to the rule of Safek Brachos he cannot say it, then he is to find a child who still needs to be educated in the blessing and recite the blessing together with him.

• Example: David is uncertain whether he can recite a particular blessing due to a Safek Bracha Levatala. Instead of saying the blessing himself and risking it being unnecessary, David calls over his young nephew, Eli, who is still learning how to say blessings. David encourages Eli to say the blessing out loud, guiding him through the words and proper intent. This way, David fulfills the mitzvah of educating Eli, and covers his doubtful blessing, without creating a doubtful blessing situation for himself.

 

3. Matters of Chinuch in Brachos:

There are myriad laws and details relating to brachos, encompassing a wide range of everyday situations and scenarios. It is beyond the scope of this brief chapter to cover all of these laws in depth. Rather, our intent here is to present the roshei perakim—the main topics and areas that a parent should focus on when educating his children, highlighting the key concepts and points of awareness. Each of these subjects has been discussed at length in our corresponding four-volume series on the laws of brachos, where the full details and practical applications are explained. Here, the goal is to provide a structured framework of chinuch, so that children can be properly guided in this fundamental area of daily Jewish life.

 

A. Before Blessings (Brachos Rishonos)

Children should be trained:

1. Identity: To recite the proper blessing on different food categories (fruits, vegetables, meat, dairy, grains, wine/grape juice).
2. Ikkur Vitafel: To recognize common mixed foods (e.g., cereal and milk, chocolate-covered items, schnitzel, cheesecake, soups).
3. To understand special cases such as mezonos breads and pizza.
4. Dinei Kadima: To know which blessing takes precedence when multiple foods are present.
5. Which foods do not require a blessing (including medicine and vitamins).
6. To hold the food properly (in the right hand) and preferably make the blessing on a whole item before cutting it.
7. Making a Bracha on a Complete Item: Children should be educated to recite a blessing preferably over a whole and complete food item. They should be taught to avoid cutting or breaking the food until after the blessing has been recited, thereby honoring the mitzvah in its optimal form.
8. Changing Locations and Brachos: Children should be educated regarding the laws of changing rooms or locations during eating, and when such a change requires a new blessing. They should learn that leaving one area and continuing to eat elsewhere may sometimes require a new bracha, and develop awareness of how place affects their eating and blessings.

 

B. After Blessings (Brachos Achronos and Birchas Hamazon)

Children should be taught:

1. When an after-blessing is required (minimum amounts and time limits of eating).
2. Avoiding Eating a Complete Small Item: Children should be educated to avoid eating an entire fruit or vegetable that is smaller than the halachic minimum (approximately 27 grams). Instead, they should be taught to either leave part of it over or ensure they eat the proper amount in order to avoid halachic complications regarding the after blessings.
3. How long they have to recite the after-blessing.
4. The structure and meaning of the words Birchas Hamazon.
5. To recite it without interruption and in the proper place.
6. Special additions for Shabbos and Yom Tov.
7. Kavanah (concentration) during Birchas Hamazon.
8. Children should be educated in the practice of washing their hands after completing a meal (Mayim Acharonim).
9. Participation in Zimun and how to respond.
10. The Nussach of Meiyn Gimel on foods from Eretz Yisrael.

 

C. Mistakes and Doubts in Brachos

Children should be educated:

1. What to do if they recited the wrong blessing.
2. What to do if they are unsure whether they made a blessing.
3. That mistakes are normal and part of learning, and should not cause anxiety.

 

D. Meal (Seudas Lechem)

Children should learn:

1. Which foods require a blessing during a bread meal and which do not.
2. The laws of drinks during a meal.
3. Proper washing (netilas yadayim), including not speaking during the washing or between washing and the blessing.
4. How to recite the blessing on bread and how to hold it.
5. To leave bread on the table until after Birchas Hamazon.
6. To leave salt on the table until after Birchas Hamazon.
7. To cover the knife during Birchas Hamazon.
8. Differences if one changes rooms during a meal.

 

1. General Bracha Conduct

Children should be trained:

1. Not to say a blessing with food in their mouth.
2. When blessings are said while sitting or standing.
3. To answer Amen properly and promptly.

 

1. Meal Etiquette and Conduct (Derech Eretz)

Children should be educated:

1. To eat with proper manners (not licking fingers, not speaking improperly while eating).
2. Not talking while eating a meal.
3. Avoiding eating from an excessively large piece of bread (e.g., a large chunk of 55 grams).
4. Not to stare at others or their plates while they eat.
5. Not to place food on the floor or treat it disrespectfully.
6. To behave properly in school and not request food improperly.
7. To maintain an atmosphere of dignity, including Torah discussion where appropriate.
8. Not asking others for food in situations where they are not lacking food.
9. Treating food with respect and not placing it on the floor.
10. Chinuch in Caring for Animals: Children should be educated to properly care for pets, including taking responsibility for their needs. This includes feeding animals before eating themselves where applicable, thereby instilling compassion, responsibility, and sensitivity to others from a young age.

 

 

 

E. Dinei Chaburah – Leaving a Child Seated During a Meal (Shinui Makom) [36]

It is questionable whether leaving a child at the table is considered like “leaving behind companions,” which allows the adult to return without requiring a new blessing.[37] This concept generally applies to those who are obligated in mitzvos, and it is therefore unclear if it applies to a child. Practically, a child can be considered effective for this purpose if he is of an age where he has understanding (approximately six years old or older) and the adult originally established the meal together with him and intends to return. However, if the child is very young or lacks understanding, his presence is not considered significant, and it does not qualify as leaving behind companions—even if the child is his own son.

 

F. A Child Who Establishes a Meal on Pas Haba’ah Bekisnin [38]

It is questionable how to educate a child who establishes his meal on pas haba’ah bekisnin (e.g., cake or similar foods) in an amount that, for him, is considered a fixed meal, but would not be considered such for an adult.[39] The question is whether he should be trained to recite Birchas Hamazon or only Me’ein Shalosh. Practically, this matter remains dependent on the child’s status in relation to adult standards.

 

G. Shinui Makom for Children [40]

All the laws of shinui makom[41] (changing location during a meal) that apply to adults likewise apply to children. One might have thought that since a child’s obligation in blessings is only due to chinuch, the leniencies regarding foods that require an after-blessing in their original place would not apply. Nevertheless, in practice, we do not make such a distinction, and children are educated to follow the same laws of shinui makom as adults in this regard.

 

4. Chinuch in Netilas Yadayim for Bread: [42]

A. The Obligation of Chinuch

As by all Mitzvos, a child who has reached the age of chinuch is to be trained to wash his hands (netilas yadayim) before eating bread. This applies equally to boys and girls. The definition of reaching the age of chinuch in this matter is when the child is able to guard his hands from becoming dirty, refraining from touching normally covered or unclean areas. [Practically, it is proper to educate children starting from age 3 to wash hands before eating bread.]

Issur Lispos – Feeding a Child Who Did Not Wash Hands:[43] It is questionable whether there is a prohibition of causing a child to transgress (issur sefiyah) by giving him bread to eat without first washing netilas yadayim.[44] Practically, one may be lenient to do so even after the age of Chinuch, with exception to the father of the child.[45]

 

B. Laws of Washing to Emphasize to Children

• Children should be educated how to properly wash their hands, ensuring that the water reaches up to the wrists.
• They should be trained to hold the cup in the right hand and then pass it to the left hand in order to pour, following the proper order of washing.
• They should be accustomed to dry their hands thoroughly before reciting the blessing.
• Children should be taught the proper manner of washing their hands after using the bathroom.
• They should know that if they scratch their head, use the bathroom, or touch normally covered areas, they must rewash their hands.
• They should be trained in how much water to place in the cup to perform a proper washing.
• Finally, they should be educated never to eat bread without washing, even if they wrap their hands in a cloth.

 

C. What to do If Water Is Unavailable [46]

In a case where a child above the age of Chinuch is in a location without access to water—such as while traveling—and he is hungry and wishes to eat, it is questionable whether he may be fed bread without netilas yadayim. Practically, there is room to be lenient in such a situation. However, it is proper, when possible, to wrap the child’s hands in a cloth, napkin, or similar covering before eating.[47]

 

D. Chinuch for Washing for Foods Dipped in Liquid ( Davar Shetibulo Bemashkeh ) [48]

It is not obligatory to educate a child to wash his hands before eating foods that are dipped in liquid being that this matter is subject to debate amongst the Poskim.[49] Practically, however, it is customary to do so beginning from applicable ages.

 

E. Does a Child’s Use of Water Invalidate It for Washing? [50]

If a child performs an action with water—such as using it in a way that constitutes melachah—the water becomes invalid for netilas yadayim.[51]

 

F. If a Child Drank from Washing Water: Is the Water Still Valid? [52]

If a child drank from a cup of water that was prepared for washing hands—whether for morning netilas yadayim or for bread—the water remains valid and may still be used. Although water that has had “use” (melachah) performed with it can become invalid for washing, drinking from the cup is not considered a disqualifying use for the remaining water.[53]

 

 

 

 

 

G. May a Child Wash an Adult’s Hands? [54]

A child under the age of six is invalid to wash the hands of an adult for netilas yadayim.[55] However, a child above age six is valid. [However, a child of any age may wash his own hands and it does not need to be washed by an adult.[56]]

 

5. Guidelines for Meal Etiquette

A. Chinuch in Cleanliness and Shared Dishes [57]

Children should be trained to maintain proper hygiene and consideration during meals. They should not place their hands into a shared serving dish, as their hands are often not fully clean and this may cause discomfort to others eating from the same dish.

 

B. Wasting Food and Bal Tashchis [58]

It is permitted to give food to young children even though they may scatter or crumble it while eating, resulting in some waste. Since this is the normal manner in which children eat, it does not fall under the prohibition of bal tashchis.

 

C. Chinuch in Not to walk or stand on an eating table: [59]

Children should be taught not to step or walk on a table, as this is considered both improper conduct and carries a concern of danger (sakana). Proper respect for the table and its use for eating should be instilled from a young age.

 

D. Not to give food to children of host: [60]

A guest may not take food from the table and give it to the hosts children [or other individuals[61], unless he asks permission from the host].[62] [However, if there is a lot of food on the table then one may give them without asking.[63] Likewise, the above only applies to giving a large portion to the child, however, a small amount of which the host would not mind may be given to the children.[64]]

 

E. Feeding Guests or Children Before Animals [65]

Even in a situation where one has animals or pets that must be fed, young children who are not yet capable of feeding themselves take precedence and should be fed first. However, if the children are able to take food on their own, it is questionable whether they still take priority. Some opinions allow feeding the children first even in this case, while others hold that one should give precedence to the animals.

 

 

F. Feeding Children Before Oneself [66]

With respect to personal precedence, some Poskim maintain that young children should be given priority over their parents, and therefore should be fed before the parent eats.

 

6. Chinuch in Reciting Birchas Hamazon: [67]

A. The Mitzvah of Chinuch [68]

It is a Rabbinical[69] command for a father[70] to educate his son and daughter[71] in the Mitzvah of Birchas Hamazon, beginning from when the child reaches the age of education.

How much bread must the child eat:[72] A child must be educated in Birchas Hamazon after eating a Kezayis of bread even if he did not eat bread to the point of satiation. [However, if he ate less than a Kezayis within Achilas Peras, then some Poskim[73] rule that he should not be trained to bentch, as even an adult cannot bentch in such a case. Thus, ideally, children should be accustomed to eat a kezayis within the proper time so they can be properly educated to recite Birchas Hamazon. However, even if the child has not eaten a Kezayis, if the child has eaten to the point of satiation, some Poskim[74] rule that he is to recite Birchas Hamazon. Practically, even those who are not particular to ensure that the child eats a kezayis within the proper time frame of approximately four minutes may nevertheless educate the child to recite Birchas Hamazon, and they have upon whom to rely.[75] This is especially justified when doing so serves the important purpose of training the child in how to properly recite the blessing, which is permitted for children even not during their time of obligation, as explained in Halacha 2.]

 

B. From what age must a child recite Birchas Hamazon? [76]

Chinuch in the Mitzvah of Birchas Hamazon, begins from when the child reaches the age of education. Children who have reached the age of understanding the concept of Birchas Hamazon, and that they are blessing G-d for the food they ate, are considered to have reached the age of Chinuch in this regard.

The exact age: The obligatory age of education in this regard [does not begin before age 6 or 7[77], and] is no later than age 9 or 10.[78] [Practically, beginning from age three[79], from the day of the Upsherinish and onwards, one is to accustom the child to recite some form of Birchas Hamazon.[80] Seemingly, this refers to the saying of Brich Rachamana Elokana Malka Dealma Mara Dehai Ita.] Nonetheless, regarding the length and Nussach of Birchas Hamazon there is the following difference in age:

 

C. What Children should recite – Educating Children in the Text of Birchas Hamazon: [81]

Before Age Six – Berich Rachamana:[82] Until age six, it suffices for the child to recite the sentence of Brich Rachamana, and there is no need to educate him to recite the actual paragraphs of Birchas Hamazon. [This refers to the saying of Brich Rachamana Elokana Malka Dealma Mara Dehai Pita.[83]]

Between Six and Eight – Birchas Haamzon Hakatzar:[84] From age six[85] until age eight, the child is to be educated to recite “Birchas Hamazon Hakatzar,” which is a short version of each of the four blessings of Birchas Hamazon. [The brief form of the first blessing of Birchas Hazan is “Brich Rachmana Malka Mara D’hai Pita, Brich Rachmana D’zan Kula.” This suffices for the primary blessing, and they should also be gradually taught portions of the remaining blessings, including the fourth blessing, until they are able to recite each one properly. A structured shortened text was instituted in earlier generations, which includes a summarized version of each blessing, and one may train children to use this version when needed—such as when the child is tired or unable to recite the full text.[86] In practice, the common custom today is not to teach a shortened version at all, but rather to educate children gradually using the standard text—beginning with the first blessing and then adding each successive blessing over time until the child is able to recite the entire Birchas Hamazon. Many authorities support this approach, as it ensures the child becomes accustomed to the full text he will use later in life, although some question this method.[87] Practically, when children are very young and have not yet reached the full age of chinuch, it is certainly preferable to teach them gradually in stages. Once they have reached the age of chinuch, it is no longer sufficient to teach only the first blessing, and one must train them to recite all the blessings—at the very least, a portion of each—until they become proficient in the complete text.]

From Age Eight:[88] From age eight and onwards the child is to recite the entire Birchas Hamazon, just like an adult. [Nonetheless, in a time of need, the child may say the entire first paragraph of Hazan[89], and then recite the Nusach of Birchas Hamazon Hakatzar for the remainder of the Bentching.[90]]

 

	Brich Rachamana	Birchas Hamazon Hakatzar	Full Nussach
Below age 6	ü
Between 6-8		ü
Above age 8			ü
Time of need even for adult		ü

 

Summary: Educating Children in Birchas Hamazon (Grace After Meals)

• Until age 6: Children recite the brief phrase “Brich Rachamana” rather than the full Birchas Hamazon.
• Ages 6 to 8: Children are taught the shortened version called “Birchas Hamazon Hakatzar,” which summarizes each of the four blessings.
• From age 8 and on: Children begin reciting the complete Birchas Hamazon like adults. In urgent situations, they may say the full first paragraph and then complete with the shortened version for the remaining sections.

Age for Birchas Hamazon

Age Range	Educational Stage	Birchas Hamazon Practice	Notes
Age 3 and up	Common Practice Start	Some form of education begins	Especially after Upsherinish (hair-cutting ceremony)
Before age 6	Initial Education	Recite “Brich Rachamana”	Not the full Birchas Hamazon
Age 6 to 8	Intermediate Education	Birchas Hamazon Hakatzar (shortened version)	Summarizes each of the four blessings
Age 8 and on	Advanced Education	Complete Birchas Hamazon like adults	In urgent situations: full first paragraph, then shortened version for remaining sections

 

Nussach of Brich Rachaman

בריך רחמנא מרן מלכא דעלמא מריה דהאי פיתא

Nussach of Birchas Hamazon Hakatzar[91]

 

נודה לך ה’ אלוקינו על שהנחלת לאבותינו ארץ חמדה טובה ורחבה, ברית ותורה, לחם לשובע, על הכל אנחנו מודים לך, בא”י על הארץ ועל המזון.

 

רחם, ה’ אלוקינו, על ישראל עמך, ועל ירושלים עירך, ועל ציון משכן כבודך, ועל מלכות בית דוד משיחך. (ורצה והחליצנו ביום השבת הזה/וזכרנו לטובה ביום… הזה). ובנה ירושלים עיר הקודש במהרה בימינו, בא”י בונה ברחמיו ירושלים. אמן.

 

בא”י אמ”ה הטוב והמיטיב. (הרחמן הוא יברך את אדמו”ר). עושה שלום.

 

D. Reciting Birchas Hamazon on behalf of a child – A Child Who Cannot Recite Birchas Hamazon Independently [92]

If a child is unable to recite Birchas Hamazon on his own, another person can say it on behalf of the child and be Motzi him. The father should recite it together with him up until the conclusion of the fourth blessing (“Harachaman Hu Yimloch…”), as everything beyond that point is considered an addition. Alternatively, the father may recite Birchas Hamazon aloud and have the child fulfill his obligation through listening (shome’a ke’oneh), provided the child understands the language. Nevertheless, it is preferable for the child to recite the words together with his father, word by word. In such a case, even if the child does not understand the language, it is valid for the purpose of chinuch.

May a Woman Fulfill a Child’s Obligation in Birchas Hamazon?[93] A woman may fulfill the obligation of a child in Birchas Hamazon, as even if her obligation is only rabbinic, the child’s obligation is likewise rabbinic. This applies especially when both ate a similar amount (such as a kezayis), or certainly when the woman ate to satiation and the child ate less. However, if the situation is reversed—where the child ate to satiation and the woman did not—the matter is questionable and requires further analysis.

May One Child Fulfill the Obligation for Another Child?[94] It is disputed among the later authorities whether a child who has reached the age of chinuch may fulfill the obligation of another child who has also reached this age in Birchas Hamazon. Many authorities rule that he may, since both are equally obligated on a rabbinic level. However, others disagree and maintain that he cannot fulfill the obligation for another, as the entire mitzvah for a child is only for the purpose of chinuch, and therefore does not carry the same capacity to exempt others.

 

E. Chinuch in Shiur Ikkul: Time Limit for Birchas Hamazon [95]

One must be careful to educate a child to recite Birchas Hamazon within the proper time frame of digestion (shiur ikul). If this time has already passed, he should no longer instruct the child to bentch. However, some suggest it is preferable to have the child eat another kezayis and then recite Birchas Hamazon.

 

F. What to do if Doubt if a Child Recited Birchas Hamazon [96]

It is disputed whether a child who is unsure if he recited Birchas Hamazon should be educated to repeat it. On the one hand, since an adult must repeat due to doubt (as it may be a Biblical obligation), perhaps the same should apply to a child; on the other hand, since a child’s obligation is only rabbinic, there may be room for leniency, as doubts in rabbinic obligations are generally treated leniently. [Practically, the child may choose to repeat it.]

 

G. Child Being Motzi others in Birchas Hamazon: [97]

A child who ate a Kezayis of bread can be Motzi an adult with Birchas Hamazon if the man did not eat to the point of satiation. If the man did eat to the point of satiation, then an adult cannot be Yotzei with hearing the Bentching from a child.

 

H. Chinuch in Mayim Acharonim [98]

Just as one must educate a child to wash his hands for bread from when he reaches the age of Chinuch, so too he should be trained to wash mayim acharonim after a meal, as this washing is considered obligatory in principle. However, since nowadays the primary reason for this obligation is not commonly present, and the practice is largely maintained for spiritual reasons, there is room to be lenient regarding chinuch. Accordingly, the common custom is not to be stringent with younger children, and certainly there is room for leniency with girls. Nevertheless, for a child approaching the age of Bar Mitzvah, it is proper to be more careful and to educate him to perform mayim acharonim as well.

 

1. Chinuch in Zimun:[99]

It is questionable whether there is an obligation to educate a child in the laws of Zimun. [This would apply in a case where the child is eating together with a group of adults, and the question is whether he should be trained not to recite Birchas Hamazon on his own, but rather to wait and participate in the Zimun.] However, if a child hears a Zimun, it would seem that he should be educated to respond, whether he ate together with the group or not, similar to how children are trained to answer Amen, Kaddish, and Barchu. Furthermore, if the child ate together with a group of ten and they recite Zimun with Hashem’s name, he may also answer with them using Hashem’s name, as part of his chinuch.

Can a Katan join a Zimun:[100]  According to all, small children cannot be counted as part of a Zimun.[101] Accordingly, if two adults ate together with a small child, they are not required to recite Zimun, as the child does not combine with them for this purpose. However, there is a dispute amongst the Rishonim[102] and Poskim[103] whether older children who are of age of Peutos (young maturity) and know to whom blessings are directed (around ages 6–10) can be counted for a Zimun. Practically, the accepted custom amongst Ashkenazim is that all children below Bar Mitzvah do not join for a Zimun.[104] However, the accepted ruling according to Sephardic custom is that a child who has reached the age of pe’utos and understands to whom blessings are directed, approximately nine years old, may be included in a Zimun, whether for three or for ten. However, this applies only to one child and not to two.[105]

Zimun of Children Alone:[106] A group consisting entirely of children may not form a Zimun at all, even for the sake of chinuch, even according to Sephardim.

 

7. Chinuch in Answering Amen: [107]

A. Children answering Amen to blessing of others: [108]

One is to teach his young[109] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

• Example: Malkie, age five, recites the blessing on grape juice at the table. Her father, Avraham, listens and answers “Amen,” educating her in mitzvos and affirming her sincere blessing.

 

B. Adults Answering Amen to blessings of children: [110]

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.[111] 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[112]] answer Amen to their blessings.[113] [One who does not answer Amen to a blessing is severely punished even if the blessing was said by a child.[114] This applies to both a male and female child.[115] This applies even if the child is below the age of Chinuch.]

 

Q&A Is one to answer Amen for a blessing of a child who has not yet reached the age of Chinuch? Some Poskim[116] suggest that one is not to answer Amen for the blessing of a child that has not yet reached the age of Chinuch.[117] 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.[118]   May one answer Amen to the blessing of a child who is not yet potty trained?[119] Some Poskim[120] imply it is permitted and obligated to answer Amen to his blessings, [other than the father of the child[121]].[122] Others[123] however rule it is forbidden to do so.[124] 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? Some Poskim[125] 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.[126] This is approximately at age six.[127] Others[128] however rule it is forbidden to answer Amen to the blessing of an unclean child.[129]

 

Summary

• Age to Begin Blessing Education: Children should start learning to recite blessings before eating once they understand the concept of blessing God, typically around ages 6 or 7, though some begin as early as when the child starts speaking or can say the blessings correctly.
• Birchas Hamazon Education Stages: For Grace After Meals, children under 6 recite a brief phrase “Brich Rachamana,” ages 6 to 8 learn a shortened version called “Birchas Hamazon Hakatzar,” and from age 8 onward, children recite the full Birchas Hamazon like adults, with allowances for shortened versions in urgent cases.
• Teaching Blessings Outside Mealtime: It is permitted to teach children blessings even when not eating or drinking, including pronouncing God’s name for educational purposes, preferably by hinting at the name for children to say themselves. Teaching can occur before the age of obligation (chinuch).
• Cleanliness and Blessing Recitation: Children should not say blessings if soiled with feces or urine; if clean, they may recite blessings. Opinions vary on allowing blessings if the child is potty trained but may have fecal remnants, with some permitting education before age six and others forbidding it.
• Reciting Blessings on Behalf of Children: Adults may recite blessings, including Birchas Hanehnin, on behalf of children to educate them, even if the children are not their own.
• Children as Fulfillers of Blessings for Adults: A child who ate a kezayis of bread can fulfill an adult’s obligation in Birchas Hamazon if the adult is not satiated. Some authorities permit a child to fulfill other blessings, but others limit this to Birchas Hamazon only.
• Responding Amen to Children’s Blessings: One should not answer Amen to blessings recited by children during learning outside appropriate times, but must answer Amen when blessings are said at proper times, such as over food. There is debate about answering Amen for children below chinuch age or who are not fully clean, with the widespread custom to answer Amen regardless. Fathers should not answer Amen if the child is soiled.

8. Being Yotzei a Bracha from a Child: [130]

Birchas Hamazon:[131] A child who ate a Kezayis of bread, even if he did not eat to the point of satiation[132], can be Motzi an adult with Birchas Hamazon if the man did not eat to the point of satiation. If, however, the man did eat to the point of satiation, then an adult cannot be Yotzei with hearing the Bentching from a child.

Other Blessings:[133] Some Poskim[134] rule that children who are eating or drinking can be Motzi another in Birchas Hanehnin, or Birchas Hamitzvos.[135] However, from Admur[136] it is implied that a child can only be Motzi an adult by the blessing of Birchas Hamazon and not by any other blessing.[137] Practically, we are stringent in this matter as rules Admur.[138]

• Example: Yonah, age 11, is eating bread and says Birchas Hamazon out loud. His friend Adam, an adult who only ate a small portion and did not reach satiation, can be Yotzei with Yonah’s blessing, but not if Adam ate to satiation.

General Rule of One who is only Rabbinically obligated in the Mitzvah [i.e. Deoraisa versus Chad Derabanan versus Trei Derabanan]:[139] One can only be Motzi another in a Mitzvah if he is of equal, or greater, level obligation as the person who is being Yotzei with him. Thus, a child who has reached the age of Chinuch, or even the age of Bar or Bas Mitzvah but has yet to be verified to have brought two hairs, cannot fulfill the obligation of an adult who is Biblically obligated in the command. Likewise, a woman who is only Rabbinically obligated in a certain Mitzvah cannot fulfill the obligation of a man who is Biblically obligated. Likewise, some Poskim[140] rule that one who is obligated Rabbinically as a Trei Derabanan cannot be Motzi one who is obligated as a Chad Derabanan. However, if both are Rabbinically obligated, even though the Rabbinical level obligation is due to different reasons [i.e. each are Chad Derabanan], then they can be Motzi each other.[141] [Vetzaruch Iyun if this applies only to the Mitzvah, or even to the blessing of the Mitzvah, as the blessings of Mitzvahs are Rabbinical, and hence regarding the blessing they are of equal status.]

Child saying on behalf of an adult – Mitzvah’s:[142] A child cannot be Motzi an adult in a Mitzvah that the adult is obligated, in.[143] This applies both to the Mitzvah or the blessing of the Mitzvah. Furthermore, a child who has reached the age of Chinuch, or even the age of Bar or Bas Mitzvah but has yet to be verified to bring two hairs, cannot fulfill the obligation of an adult who is Biblically obligated in the command.[144]

If one overheard the blessing from a child, may he recite the blessing? An adult male [i.e. over Bar Mitzvah] who overheard a child say the blessing over a Mitzvah that a woman is not obligated in, does not fulfill his obligation according to any opinion and is thus to repeat the Sefira with a blessing.[145]

• Example: Moshe is in shul and hears a child say a blessing on counting the Omer. Since Moshe is an adult and the child is not obligated, Moshe still needs to count himself with a blessing.

 

[1] Chinuch Habanim Kehalacha Chapters 26-36

[2] 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.”; Chinuch Habanaim Kihilchaso 31:1

[3] Maharam Chalva 141

[4] Chinuch Habanaim Kihilchaso 31:1-5

[5] M”B 269:1

[6] Makor Chaim of Chavos Yair 269

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

[8] Yesod Veshoresh HavodaShaar 7:10

[9] Chanoch Lanaar 14:1; Chinuch Habanaim Kihilchaso 31:7

^[10] Admur 46:1; Encyclopedia Talmudit Vol. 16 p. 173; Chinuch Habanaim Kihilchaso 33:1

[11] Toras Menachem 5751 1:315 [Edited], printed in Shulchan Menachem 1:22, “Even before Bar and Bas Mitzvah they are educated to recite the 100 blessings every day.”

[12] Chinuch Habanaim Kihilchaso 32:1-20

[13] P”M 657 M”Z 1; M”B 657 Shaar Hatziyon 1; Chinuch Habanaim Kihilchaso 32:3-4

[14] Chinuch Habanaim Kihilchaso 33:1-17

[15] Shevet Halevi 3:163

[16] Admur in Seder 13:3 “A child is not required to recite Hagomel, even if he has reached the age of chinuch.”; M”A 219:1; Maharam Mintz 14; Knesses Hagedolah 219:1; Elya Rabbah 219:3; Shaarei Ephraim 4:28;  Shaarei Teshuvah 219:1; Nimukei Orach Chaim of Munkatch 219; Nachalas Binyamin 58; Pesach HaDevir 219:6; M”B 219:3; Kaf Hachaim 219:2 and 29; Chinuch Habanaim Kihilchaso 33:1-25

Other opinions: Some Poskim rule that a child may recite Birchas Hagomel as part of chinuch. He explains that although the wording of the blessing includes “lachayavim” (“to those who are liable”), this does not pose a difficulty. The phrase is not meant to imply that the person is presently deserving of punishment, but rather that all people are, in general, indebted to Hashem for His kindness, yet He continues to bestow goodness upon them. Furthermore, the blessing does not emphasize that one is specifically among those who are liable, but rather highlights Hashem’s attribute of bestowing kindness even upon those who may not deserve it—and certainly upon those who are not liable. Accordingly, this wording can appropriately apply even to a child. [Mahari Basan in Lachmei Todah 5; Chiddushei Rav Akiva Eiger, O.C. 219; Birkei Yosef (Chida), O.C. 219; Mor U’Ketzia 219; Shu”t Ein Eliezer, O.C. 13; Ben Ish Chai, Parshas Eikev 4 that some places do say a blessing]

[17] The reason: The reason for this is due to the wording of the blessing: “Hagomel lachayavim tovos”—that Hashem bestows goodness even upon those who are liable (for punishment). Since a child is not considered legally accountable and is not subject to punishment, this wording does not apply to him, and therefore he does not recite the blessing. [Maharam Mintz ibid]

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

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

[20] 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]

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

[22] Chinuch Habanaim Kihilchaso 32:6

[23] P”M 657 M”Z 1

[24] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechem 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

[25] 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

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

[27] 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 is efficient this is 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]

[28] Misgeres Hashulchan ibid

[29] Kitzur SHU”A ibid in Lechem Hapanim

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

[31] Admur 167:23; Michaber 167:19; 297:5; Rosh Hashanah 29a; Taz 167:16; M”B 167:93; Kaf Hachaim 167:129; Chinuch Habanaim Kihilchaso 31:8-21

[32] M”B 167:93

[33] See Michaber 559:7; 621:3; Rashba Eruvin 40b; Chinuch Habanaim Kihilchaso 31:11

[34] See Peri Megadim 589 A”A 4 [The P”M ibid writes that the adult may say the blessing on behalf of the child since he is obligated in Mitzvos, however he concludes with a Tzaruch Iyun]; Mateh Efraim 625:59; The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing; Chinuch Habanaim Kihilchaso 32:8-9

[35] Rav Yaakov Yosef z”l in hundreds of his classes has given this advice; Interesting, however, is the fact that despite this very straightforward advice which is based on the explicit ruling regarding the allowance to educate a child, I have not been able to find any Sefarim or Poskim who record this. Vetzaruch Iyun. To note, however, that also the Ketzos Hashulchan throughout his Sefer [see for example, 37 footnote 24] records the advice of saying Shehakol on a piece of candy and having in mind all other foods, whenever one is in the doubt if he must say the before blessing on the food despite the fact that this advice is also not recorded anywhere in the previous Poskim despite its straightforwardness

[36] Chinuch Habanaim Kihilchaso 26:29-30

[37] See Seder 9:13; Luach 6:13; Admur 178:2; Michaber and Rama 178:2; Or Zarua end of 158; Hagahos Semak 151; Braisa Pesachim 101b; See Kaf Hachaim 178:7 and 16; Ketzos Hashulchan 57:4; Piskeiy Teshuvos 178:8

[38] Chinuch Habanaim Kihilchaso 26:32

[39] See Seder 2:1-4; Luach 8:1-2; Admur 168:8; Ketzos Hashulchan 48:18; Shiurei Torah 3, pp. 213-219; Piskeiy Teshuvos 168:4-7

[40] Chinuch Habanaim Kihilchaso 26:33

[41] See Seder Birchas Hanehin 9:11-20; Luach Birchas Hanehnin 6:11-20; Admur 178:1-9; Michaber 178:1-7; Rambam Brachos 4:1; Pesachim 101b; M”B 178:1-49; Birchas Habayis Shaar 20:1-15; Kaf Hachaim 178:1-42; Ketzos Hashulchan 41:1-5 and 57:1-9; Piskeiy Teshuvos 178:1-21: Vezos Habracha 6 pp. 56-65

[42] See Ben Ish Chaiy Shemini 2; Chinuch Habanaim Kihilchaso 26:1-20

[43] Chinuch Habanaim Kihilchaso 26:10; Toras Hakatan 21:24-30

[44] This may depend on a broader debate among the poskim as to whether issur sefiyah applies even in cases where the food itself is permitted, but the prohibition arises due to an external factor—such as the obligation to wash beforehand.

[45] Chayeh Halevi 1:21

[46] Chayeh Halevi 1:21; Chinuch Habanaim Kihilchaso 26:11

[47] Seder Netilas Yadayim Halacha 22; Admur 163:1; Michaber 163:1; Piskeiy Teshuvos 163:1-6

[48] See Chinuch Habanaim Kihilchaso 26:12

[49] See Admur 158:3; Seder Netilas Yadayim Halacha 20

[50] See Ketzos Hashulchan 34 footnote 5 [regarding above age 6 and leaves in question under age six]; Avnei Yashpei 31:5; Even Yisrael 8:52 – 37; Chinuch Habanaim Kihilchaso 26:8; Toras Hakatan 41

[51] Although a child does not possess full halachic intent, his intent is nevertheless recognized on a rabbinic level when it is evident from his actions. Accordingly, when a child clearly uses the water for a purpose, the water is considered to have had melachah performed upon it and is therefore disqualified for washing.

[52] See regarding Melacha done to water to be used for washing hands for bread: Admur 160:2-7; Seder Netilas Yadayim 10

See regarding if the drinking of an animal invalidates the water: Admur 160:8; Seder Netilas Yadayim 11; M”A 160:7; Rambam Mikvaos 11:9; Ketzos Hashulchan 160:5

[53] This is based on the ruling that even when an animal drinks from a vessel, the water that remains is still valid for washing, as the “use” only affects the portion that was consumed. Accordingly, the same applies when a person—or child—drinks from the cup, and the remaining water may still be used for washing hands, including for bread.

[54] Admur 159:20; Seder Netilas Yadayim 15; Rama 159:11; Hagahos Ashri in name of Or Zarua 1:78; Chinuch Habanaim Kihilchaso 26:13-19

[55] The reason for this the child lacks any valid intent (kavanah). [Admur ibid; Kuntrus Achron 1] Others hold that the act lacks the required human force (koach gavra), as he is not yet considered halachically capable. [See Beis Hillel Y.D. 2:6]

[56] Chinuch Habanaim Kihilchaso 26:20

[57] Sefer Chassidim 829; Chinuch Habanaim Kihilchaso 26:23

[58] Sefer Chassidim 829; Chinuch Habanaim Kihilchaso 26:24

[59] Yosef Ometz 64 in understanding of Sefer Chassidim 920; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:3 footnote 3; Chinuch Habanaim Kihilchaso 26:25

[60] Michaber 170:19; Beis Yosef Y.D. 248; Chulin 94a; Miseches Derech Eretz Raba 9; M”B 170:41; Shaar Hatziyon 170:31-32; Kaf Hachaim 170:66; Ketzos Hashulchan 39:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 33

[61] Rashal Gid Hanashe 20; Kaf Hachaim ibid; See Bach ibid that the guests may give food to each other; See M”B ibid for a dispute regarding if one may give food to the waiter

[62] The reason: This is due to an incident that once occurred in which guests gave the food to the children of the host and caused the death of the father, mother, and child. [See Chulin ibid]

[63] M”B 170:40 in name of M”A and Elya Raba; Ketzos Hashulchan ibid

Other opinions: Some Poskim rule that one is to be stringent even in such a case. [M”B 170:40 in name of Shemen Rokeiach ]

[64] Kaf Hachaim 170:69 in name of Chesed Lealafim

[65] Taharas Hashulchan 167; Igros Moshe O.C. 2:52; Chinuch Habanaim Kihilchaso 26:27-28

[66] Pela Yoeitz Erech Baal Chaim; Piskeiy Teshuvos 167, footnote 115; Chinuch Habanaim Kihilchaso 26:26

[67] Chinuch Habanaim Kihilchaso 27:1-

[68] Admur 343:2 regarding all positive commands; 186:3 “Even if the child himself did not eat to the point of satiation, he is nevertheless obligated rabbinically just like an adult. This is because Birchas Hamazon is not comparable to other mitzvos such as Megillah, Hallel, or the blessings of Shema, where a child who has reached the age of chinuch cannot fulfill the obligation on behalf of an adult. In those cases, the child is entirely exempt on his own, and his participation is only to train him for the future, and therefore he cannot discharge an adult’s obligation. However, with regard to Birchas Hamazon, since the purpose of educating the child is to prepare him for a future Biblical obligation (when he eats to satiation as an adult), his current rabbinic obligation carries more weight. Therefore, just as a child who ate to satiation may fulfill the obligation for an adult who did not eat to satiation, so too even if the child himself did not eat to satiation, he may still fulfill the obligation for such an adult, since his training at this stage effectively prepares him for that future obligation.” and 187:4 regarding Birchas Hamazon “And not only for children below the age of eight—who are educated gradually in Birchas Hamazon (a little from each blessing until they know how to recite each blessing properly)—but rather the training is done step by step until they are able to say each blessing in its correct form.”; Michaber 186:2 “A child is Rabbinically obligate din Birchas Hamazon in order to educate him”; Rambam Brachos 5:1; Mishneh Brachos 20a “Women, children, and slaves are obligated in the Mitzvah of …Birchas Hamazon.”; M”A 187; Bach 192; Zohar Balak p. 191; M”B 186; Kaf Hachaim 186; Piskeiy Teshuvos 186:3; Chinuch Habanaim Kihilchaso 27:1-2

Background: Children who have reached the age of chinuch must be trained to recite Birchas Hamazon after eating, just as they are educated in all other mitzvos. Although there is an opinion [Rivan Brachos ibid] that questions this obligation—arguing that since children eat frequently and are not always near their father, the obligation of chinuch was not established in this case—the majority of authorities rule that there is indeed a clear obligation, and so is the accepted halacha. Furthermore, the Zohar greatly extols the reward of one who educates his child in Birchas Hamazon. Accordingly, one should train the child to recite it properly—clearly, calmly, and word by word—instilling both accuracy and reverence in this important mitzvah.

[69] Admur 343:2; Hilchos Talmud Torah 1:1; Rambam Tzitzis 3:9; Chagiga 4a; See Likkutei Sichos 35 p. 61;

Opinion of Admur in Tanya: In Tanya, in the Hakdama to Shaar Hayichud Vihemuna, Admur writes in parentheses that “The Mitzvah of Chinuch is also with a positive command, as written in chapter 343” The intent of this statement is not to say that the Mitzvah of Chinuch is a positive command, but rather that the Rabbinical command of Chinuch also obligates one to train one’s child in following the Biblical positive commands. [Lessons in Tanya]

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

Who Bears the Obligation of Chinuch in Birchas Hamazon: There is an opinion which innovates that even according to those who generally hold that the obligation of chinuch rests only upon the father and not upon the child, Birchas Hamazon is an exception. In this case, the Sages instituted that the obligation applies even to the child himself, giving his recital a more independent halachic standing. [See Admur 186:3 “Even if the child himself did not eat to the point of satiation, he is nevertheless obligated rabbinically just like an adult. This is because Birchas Hamazon is not comparable to other mitzvos such as Megillah, Hallel, or the blessings of Shema, where a child who has reached the age of chinuch cannot fulfill the obligation on behalf of an adult.”; Ritva 97; Toras HaKatan 9; Chinuch Habanaim Kihilchaso 27:2]

[71] Admur ibid; implied conclusion of M”A 343:1 [however see Machatzis Hashekel]; Tosafus Yesheinim Yuma 82; Shivas Tziyon 61, brought in Pischeiy Teshuvah Y.D. 396:2; Machatzis Hashekel 343:1; Chinuch Habanaim Kihilchaso 27:3

Chinuch for Girls in Birchas Hamazon: Girls must likewise be educated to recite Birchas Hamazon after eating, as the obligation of chinuch applies equally to both boys and girls. Even though there is a doubt whether women are Biblically or rabbinically obligated in Birchas Hamazon, this does not create any leniency in the obligation of chinuch, since children must be educated even in mitzvos that are rabbinic in nature. [Chinuch Habanaim Kihilchaso 27:3]

Other opinions: Some Poskim rule a father is not obligated to educate his daughter in Mitzvos. [M”A 343:1 that so is implication of Nazir 29; Machatzis Hashekel explains the M”A ibid leaves this matter in question.] Some Poskim rule a father is not obligated to educate his daughter in Birchas Hamazon. [Aruch Hashulchan end of 186]

[72] Admur 186:3 “Even if the child himself did not eat to the point of satiation, he is nevertheless obligated rabbinically just like an adult.“ M”A 186:3; Olas Tamid ibid; M”B 186:4; Mamar Mordechai 186:5; Chinuch Habanaim Kihilchaso 27:7-10

Other opinions: Some Poskim rule that a child must only be educated in Birchas Hamazon after eating to satiation, when the obligation would be Biblical for an adult. [Olas Tamid 186 in opinion of Levush 186:2] However, the accepted ruling is that chinuch applies even when the child ate only a Kezayis.

[73] See Koveitz Mibeis Levi 5:93; 7:88; Chinuch Habanaim Kihilchaso 27:8

[74] Chasam Sofer 49; P”M 210 A”A 1 [if ate Kezayis in  more than peras]; Piskeiy Teshuvos 184:13; 640:2 footnote 8

[75] See Koveitz Mibeis Levi 5:93; 7:88; Chinuch Habanaim Kihilchaso 27:8

[76] Admur 343:2 regarding all positive commands; 186:3 and 187:4 regarding Birchas Hamazon; M”A 187; Bach 192; Chinuch Habanaim Kihilchaso 27:5-6

[77] See Admur 187:4 “prior to age eight”; Beis Yosef 199:10; Pesach Hadvir 110; Sefer Chanoch Lanaar Chapter 14: Ages 6-7; Piskeiy Teshuvos ibid; Chinuch Habanaim Kihilchaso 27:5

[78] See regarding Zimun: Admur 199:9; Michaber 199:10; Rav Nachamn Brachos 48a; Rashba Brachos 48a; Meiri Brachos 47b; Rivash 451; M”B 199:24; Chinuch Habanaim Kihilchaso 27:5

[79] From when able to speak: There is an opinion that the age of chinuch regarding Birchas Hamazon begins from when a child is able to speak. [Chayeh Adam 66:1] However, the majority of authorities hold that it begins when the child understands to whom the blessing is directed and has a basic comprehension of the concept of a blessing. This stage varies from child to child, depending on his level of understanding and development. [Chinuch Habanaim Kihilchaso 27:4]

[80] 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

[81] Piskeiy Teshuvos 186:3; Chinuch Habanaim Kihilchaso 27:13-17

Reciting Borei Nefashos When Birchas Hamazon Cannot Be Said: There is an opinion that in a case where it is clear that a child is unable to recite Birchas Hamazon due to tiredness, illness, or another valid reason, it is preferable to have him recite Borei Nefashos rather than omit a blessing entirely. [Eretz Tzevi 1:29 [however he later contradicts himself in 2:389]; See Kneses Hagedola brought in M”A 202:26; Kaf Hachaim 202:79; 204:38; 208:38 and 92; Eretz Tzevi 1:29; Igros Moshe O.C. 1:74; Beir Moshe 3:35 in name of Rav Akiva Eiger; See Yabia Omer 1:12] Others, however, negate this ability as Borei Nefashos does not take the place of Birchas Hamazon even Bedieved. [Seder 1:18; Luach 1:18; Taz 208:19; M”A 208:26; Levush 208:4 and 17; Beir Heiytiv 208:24; See P”M 208 A”A 26 in explanation of Levush; See Beis Yosef 202; Ketzos Hashulchan 60:6; M”B 202:42 and 55; 208:62] Hence, in such a situation it is better for the child to recite at least the first blessing of Birchas Hamazon, or at minimum the abridged text (“Brich Rachmana Malka Mara D’hai Pita”), as this more closely resembles the proper obligation. [See Chinuch Habanaim Kihilchaso 26:19 footnote 56]

[82] See the previous halacha that there is no obligation to educate a child prior to the age of six, although the custom is to begin from around age three. This custom—beginning earlier training—refers specifically to teaching this shorter version of the blessing.

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

[84] See Admur 187:4187:4 regarding Birchas Hamazon “And not only for children below the age of eight—who are educated gradually in Birchas Hamazon (a little from each blessing until they know how to recite each blessing properly)—but rather the training is done step by step until they are able to say each blessing in its correct form.”;; M”A 187:1; Bach 192 in name of Kol Bo 26; Orchos Chaim Birchas Hamazon 63; Darkei Moshe 191; M”B 187:4

[85] See the previous halacha that from the age of six or seven the Mitzvah of Chinuch for Birchas Hamazon begins.

[86] See M”A 192; Bach 192; Darkei moshe 191 in name of Kol Bo 26; Ben Isg Chaiy 1:11

[87] See Halichos Shlomo Tefila 1:8; Vezos Habracha 20:3; Chinuch Habanaim Kihilchaso 27:16

[88] Implication of Admur 187:4; Shaar Hatziyon 187:6; See Piskeiy Teshuvos ibid footnote 14

[89] Admur 187:4; M”A 192:1; Chinuch Habanaim Kihilchaso 27:15

There is a dispute whether the first blessing may be shortened, and practically one should be stringent to teach it in its complete form, even when using a shortened format for the others. [See Chinuch Habanaim Kihilchaso 27:15]

[90] See Piskeiy Teshuvos ibid footnote 14-16; Chinuch Habanaim Kihilchaso 27:14

[91] Chesed Lealafim; Kaf Hachaim 187:4; Chinuch Habanaim Kihilchaso 27 footnote 44

[92] See Admur 185:4 “A head of household who is eating together with his young children who have reached the age of chinuch, but do not yet know how to recite Birchas Hamazon, or with his wife who is unable to recite it, should do so aloud so that they can listen and fulfill their obligation. This applies even though they are not part of a zimun. Nonetheless, it is preferable that they repeat the words together with him, word by word, as it is difficult to properly concentrate and listen without doing so. This same practice applies as well to Kiddush and Havdalah.”; Michaber 185:3; Chinuch Habanaim Kihilchaso 26:18-21; 29:1-34

[93] Chinuch Habanaim Kihilchaso 29:30

[94] Chinuch Habanaim Kihilchaso 29:25-28

[95] Chinuch Habanaim Kihilchaso 26:11

[96] See Shraga Hameir 4:48; Divrei Yatziv 28:9; Chinuch Habanaim Kihilchaso 26:12 footnote 32

[97] Admur 186:3 “With regard to Birchas Hamazon, since the purpose of educating the child is to prepare him for a future Biblical obligation (when he eats to satiation as an adult), his current rabbinic obligation carries more weight. Therefore, just as a child who ate to satiation may fulfill the obligation for an adult who did not eat to satiation, so too even if the child himself did not eat to satiation, he may still fulfill the obligation for such an adult, since his training at this stage effectively prepares him for that future obligation.”; 199:9 “All this applies only to Zimun, but to fulfill others’ obligation in Birchas Hamazon, everyone agrees a minor cannot do so until he is fully thirteen with verified signs of maturity, since Birchas Hamazon is Biblical, and we do not rely on presumptions in Biblical matters.”; Michaber 186:2; Brachos 20b

[98] Chinuch Habanaim Kihilchaso 26:21-22; See Aruch Hashulchan 181:5

[99] Chinuch Habanaim Kihilchaso 27:22-23

[100] Admur 199:9 “There are those who say that a minor who knows to whom blessings are directed may be included in a Zimun, provided that he has reached the age of pe’utos (young maturity), which is approximately nine or ten years old, each according to his sharpness. At minimum, even from six years old, if he is sharp and understands on his own—to whom blessings are directed—without being taught. However, below the age of six, even if he is sharp and understands on his own, he is considered nothing, as he has not yet reached the age of pe’utos, and is considered like one without halachic understanding. A minor who has reached the age of pe’utos may join even for a Zimun of ten with Hashem’s name, even according to opinions that he does not join for Kaddish, Barchu, or Kedusha, since in Birchas Hamazon they were more lenient, as each individual could exempt himself by blessing alone. However, two minors do not combine. There are others who say that whether for three or for ten, a minor does not combine until he reaches thirteen full years. At that point, even if he is not fully mature physically, he may be included, provided he understands to whom blessings are said. Some are strict and say that even at age thirteen, if it is known he has not developed signs of maturity, he may not be included. However, in general practice, since Zimun is rabbinic, we rely on presumption that he has matured at thirteen, and the custom is not to include anyone under thirteen and one day. All this applies only to Zimun, but to fulfill others’ obligation in Birchas Hamazon, everyone agrees a minor cannot do so until he is fully thirteen with verified signs of maturity, since Birchas Hamazon is Biblical, and we do not rely on presumptions in Biblical matters.”; Michaber 199:10; Rav Nachman Brachos 48a; Chinuch Habanaim Kihilchaso 28:1-26

[101] Mishneh Brachos 45a

[102] Can join: Rambam Brachos 5:7; Rif, Rashba, Rabbeinu Yona, Meirir on Brachos ibid; Rav Haiy Gaon; Rivash 451; Rav Nachman in Brachos ibid

Cannot join: Rosh Brachos 7:20; Tosafus Brachos ibid in name of Riy; Hagahos Maimanis Brachos 5 Os Vav in name of Riy and Ravayah Brachis 128; Maharam Merothenberg 515; Tashbeitz 309; Hamanhig 75; Maharik 49; Yerushalmi Brachos 7:2

[103] Can join: Michaber ibid

Cannot join: Rama ibid

[104] Admur ibid “and the custom is not to include anyone under thirteen and one day.”; 39:1; 271:7;

[105] Michaber ibid; Shiyurei Kneses Hagedola 199:5; Mamar Mordechai 199:4; Ruach Chaim 199; Pesach Hadvir 199:12; Ben ish Chaiy Korach 1:11; Kaf Hachaim 199:34

[106] Implication of Admur 199:6; Mamar Mordechai 199:4; M”B 199:13; Chinuch Habanaim Kihilchaso 28:24

[107] Chinuch Habanaim Kihilchaso 36

[108] Admur 124:10; Rama 124:7 in name of Kol Bo; Chinuch Habanaim Kihilchaso 36:1-6

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

[110] Admur ibid; Michaber 215:2-3; Brachos 53b; Chinuch Habanaim Kihilchaso 36:7-16

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

[112] M”B 124:47

[113] 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]

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

[115] 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

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

[117] 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]

[118] Even Yisrael 8:14; See Piskeiy Teshuvos ibid footnote 46; Or Letziyon 2:14

[119] Chinuch Habanaim Kihilchaso 36:17

[120] 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

[121] See Misgeres Haashulchan ibid

[122] 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]

[123] Kitzur SHU”A ibid in Lechem Hapanim

[124] 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]

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

[126] 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]

[127] Misgeres Hashulchan ibid

[128] Kitzur SHU”A ibid in Lechem Hapanim

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

[130] Chinuch Habanaim Kihilchaso 29:1-34

[131] Admur 186:3 “With regard to Birchas Hamazon, since the purpose of educating the child is to prepare him for a future Biblical obligation (when he eats to satiation as an adult), his current rabbinic obligation carries more weight. Therefore, just as a child who ate to satiation may fulfill the obligation for an adult who did not eat to satiation, so too even if the child himself did not eat to satiation, he may still fulfill the obligation for such an adult, since his training at this stage effectively prepares him for that future obligation.”; 199:9 “All this applies only to Zimun, but to fulfill others’ obligation in Birchas Hamazon, everyone agrees a minor cannot do so until he is fully thirteen with verified signs of maturity, since Birchas Hamazon is Biblical, and we do not rely on presumptions in Biblical matters.”; Michaber 186:2; Brachos 20b; M”B 199:5; Chinuch Habanaim Kihilchaso 29:1-26

[132] Admur ibid; M”A 186:3; Olas Tamid 186:4; Chayeh Adam 5:23; Aruch Hashulchan 186:4

Other opinions if child did not eat to point of satiation: Some Poskim rule that only a child who ate bread to the point of satiation may fulfill the obligation of an adult who ate a Kezayis not to the point of satiation, as a Chad Derabanon can be Motzir a Chad Derabanon. However, a child who only ate a Kezayis of bread, not to satiation, may not fulfill the obligation of an adult who also ate a Kezayis, even if the adult ate to the point of satiation, as a Trei Derabanon cannot be Motzi a Chad Derabanan. [Levush 186:3; Mamar Mordechai 186:4; M”B 186:7; Kaf Hachaim 186:8]

[133] Chinuch Habanaim Kihilchaso 29:19; 31:22-24; 32:5

[134] P”M 213 A”A 7; 215 M”Z 3; 53 M”Z 5 and A”A 12; Rosh Yosef Brachos 53b; Megillah 24a

[135] The reason: As blessings are only Rabbinical and hence a child who is obligated rabbinically to say the blessing due to the Mitzvah of education may do so on behalf of an adult who is also on the rabbinically obligated. [P”M ibid] This follows the opinions who rule that a Trei Derabanan can be Motzi a Chad Derabanan. [See M”A 186:3 based on Pesachim 116b; Opinion in Admur 197:6 regarding Birchas Hamazon; Koveitz Oholei Torah 808 pp. 44-49 that so is possible to learn also in Admur 186:3 that only a child is an exception to the rule]

[136] See Admur 186:3 from whom it is implied that only by Birchas Hamazon can he fulfill the obligation of others were only rabbinically obligated being that it will become biblical for him when he is older, thus implying that by all other blessings, since they will always be rabbinical even when he is older, therefore he cannot fulfill the obligation of adults. Vetzaruch Iyun! See Koveitz Oholei Torah 808 pp. 44-49

[137] The reason: As a Trei Derabanan cannot be Motzi a Chad Derabanan. [Tosafus Megillah 19b; M”A 186:3; Degul Merivava 271; Rav Akiva Eiger Teshuvah 7; Derech Hachaim ibid; M”B 271:2; Chayeh Adam 5:23, brought in Shaar Hatziyon 271:2; Shaar Hatziyon 271:2 and 4; Kaf Hachaim 271:9]

[138] Chinuch Habanaim Kihilchaso 29:19

[139] See regarding Tefillin: Admur 37:3; 39:1; See also 55:6; 128:49; See regarding Birchas Hamazon: 199:9; See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Shofar: Admur 588:6; Michaber 589:1; 9

[140] See Admur 186:3 regarding child, which implies that he rules that Chad cannot be Motzi Trei [with exception to Birchas Hamazon; See also Admur 197:6 and the two opinions there regarding Birchas Hamazon; See Koveitz Oholei Torah 808 pp. 44-49 in length to understand the opinion of Admur]; Tosafus Megillah 19b; M”A 186:3; Degul Merivava 271; Rav Akiva Eiger Teshuvah 7; Derech Hachaim ibid; M”B 271:2; Chayeh Adam 5:23, brought in Shaar Hatziyon 271:2; Shaar Hatziyon 271:2 and 4; Kaf Hachaim 271:9

Other opinions: Some Poskim rule that a Trei Derabanan can be Motzi a Chad Derabanan. [See M”A 186:3 based on Pesachim 116b; P”M 213 A”A 7; 215 M”Z 3 regarding child being Motzi adults in blessings; Opinion in Admur 197:6 regarding Birchas Hamazon; Koveitz Oholei Torah 808 pp. 44-49 that so is possible to learn also in Admur 186:3 that only a child is an exception to the rule]

See whether a child above Chinuch is defined as Chad or Trei Derabanan: All Poskim ibid; Admur ibid that with exception to Birchas Hamazon, he cannot be Motzi adult even if adult is Chad Derabanan as well.

[141] Admur 186:3 regarding Birchas Hamazon that a woman can fulfill the obligation of a man who ate only a Kezayis; Regarding Kiddush Friday night if adult Davened Maariv but not child above Bar Mitzvah: Degul Merivava 271; Rav Akiva Eiger Teshuvah 7; Derech Hachaim ibid; M”B 271:2; Chayeh Adam 5:23, brought in Shaar Hatziyon 271:2; Shaar Hatziyon 271:2 and 4; Kaf Hachaim 271:9

[142] See regarding Tefillin: 37:3; 39:1; See also 55:6; 128:49; See regarding blessings and Birchas Hamazon: 167:23; 186:3; 197:6; 199:9; 213:3 See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Havdalah: Admur 296:19; See regarding Shofar: Admur 588:6; Michaber 589:1; See P”M 17 A”A 2; Kaf Hachaim 17:9;

[143] The reason: Since Hashem does not desire this person himself to perform the command, how can he fulfill the command on behalf of others. [Levush 589; Kaf Hachaim 589:2]

[144] See regarding Tefillin: 37:3; 39:1; See also 55:6; 128:49; See regarding Birchas Hamazon: 199:9; See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Shofar: Admur 588:6; Michaber 589:1; 9

[145] As one can only be Yotzei with another “If he heard from one who is obligated in this Mitzvah” [Admur 489:1] Likewise, male children may be under debate if they are even obligated at all in this Mitzvah [See Halacha 2C!] and even if they are, their obligation is merely due to Chinuch. [See Michaber 689:2 based on Tana Kama in Megillah 19b and so rules: Rosh; Bahag; Levush; Bach; Olas Shabbos 689:3; Peri Chadash; Beis Yosef 689 in name of Levush; Peri Megadim 689 A”A 1; M”B 689:6; Kaf Hachaim 689:11]